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Objection 1: It would seem that a natural disposition is requisite
for prophecy. For prophecy is received by the prophet according to the
disposition of the recipient, since a gloss of Jerome on Amos
1:2, "The Lord will roar from Sion," says: "Anyone who
wishes to make a comparison naturally turns to those things of which he
has experience, and among which his life is spent. For example,
sailors compare their enemies to the winds, and their losses to a
shipwreck. In like manner Amos, who was a shepherd, likens the fear
of God to that which is inspired by the lion's roar." Now that
which is received by a thing according to the mode of the recipient
requires a natural disposition. Therefore prophecy requires a natural
disposition.
Objection 2: Further, the considerations of prophecy are more lofty
than those of acquired science. Now natural indisposition hinders the
considerations of acquired science, since many are prevented by natural
indisposition from succeeding to grasp the speculations of science.
Much more therefore is a natural disposition requisite for the
contemplation of prophecy.
Objection 3: Further, natural indisposition is a much greater
obstacle than an accidental impediment. Now the considerations of
prophecy are hindered by an accidental occurrence. For Jerome says in
his commentary on Matthew [Origen, Hom. vi in Num.] that "at
the time of the marriage act, the presence of the Holy Ghost will not
be vouchsafed, even though it be a prophet that fulfils the duty of
procreation." Much more therefore does a natural indisposition hinder
prophecy; and thus it would seem that a good natural disposition is
requisite for prophecy.
On the contrary, Gregory says in a homily for Pentecost (xxx in
Ev.): "He," namely the Holy Ghost, "fills the boy harpist
and makes him a Psalmist; He fills the herdsman plucking wild figs,
and makes him a prophet." Therefore prophecy requires no previous
disposition, but depends on the will alone of the Holy Ghost, of
Whom it is written (1 Cor. 12:2): "All these things, one
and the same Spirit worketh, dividing to every one according as He
will."
I answer that, As stated above (Article 1), prophecy in its true
and exact sense comes from Divine inspiration; while that which comes
from a natural cause is not called prophecy except in a relative sense.
Now we must observe that as God Who is the universal efficient cause
requires neither previous matter nor previous disposition of matter in
His corporeal effects, for He is able at the same instant to bring
into being matter and disposition and form, so neither does He require
a previous disposition in His spiritual effects, but is able to
produce both the spiritual effect and at the same time the fitting
disposition as requisite according to the order of nature. More than
this, He is able at the same time, by creation, to produce the
subject, so as to dispose a soul for prophecy and give it the prophetic
grace, at the very instant of its creation.
Reply to Objection 1: It matters not to prophecy by what
comparisons the thing prophesied is expressed; and so the Divine
operation makes no change in a prophet in this respect. Yet if there
be anything in him incompatible with prophecy, it is removed by the
Divine power.
Reply to Objection 2: The considerations of science proceed from a
natural cause, and nature cannot work without a previous disposition in
matter. This cannot be said of God Who is the cause of prophecy.
Reply to Objection 3: A natural indisposition, if not removed,
might be an obstacle to prophetic revelation, for instance if a man
were altogether deprived of the natural senses. In the same way a man
might be hindered from the act of prophesying by some very strong
passion, whether of anger, or of concupiscence as in coition, or by
any other passion. But such a natural indisposition as this is removed
by the Divine power, which is the cause of prophecy.
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