|
Objection 1: It would seem that the prophets always know the things
which they prophesy. For, as Augustine says (Gen. ad lit. xii,
9), "those to whom signs were shown in spirit by means of the
likenesses of bodily things, had not the gift of prophecy, unless the
mind was brought into action, so that those signs were also understood
by them." Now what is understood cannot be unknown. Therefore the
prophet is not ignorant of what he prophesies.
Objection 2: Further, the light of prophecy surpasses the light of
natural reason. Now one who possesses a science by his natural light,
is not ignorant of his scientific acquirements. Therefore he who
utters things by the prophetic light cannot ignore them.
Objection 3: Further, prophecy is directed for man's
enlightenment; wherefore it is written (2 Pt. 1:19): "We
have the more firm prophetical word, whereunto you do well to attend,
as to a light that shineth in a dark place." Now nothing can
enlighten others unless it be lightsome in itself. Therefore it would
seem that the prophet is first enlightened so as to know what he
declares to others.
On the contrary, It is written (Jn. 11:51): "And this
he" (Caiphas) "spoke, not of himself, but being the High Priest
of that year, he prophesied that Jesus should die for the nation,"
etc. Now Caiphas knew this not. Therefore not every prophet knows
what he prophesies.
I answer that, In prophetic revelation the prophet's mind is moved
by the Holy Ghost, as an instrument that is deficient in regard to
the principal agent. Now the prophet's mind is moved not only to
apprehend something, but also to speak or to do something; sometimes
indeed to all these three together, sometimes to two, sometimes to one
only, and in each case there may be a defect in the prophet's
knowledge. For when the prophet's mind is moved to think or apprehend
a thing, sometimes he is led merely to apprehend that thing, and
sometimes he is further led to know that it is divinely revealed to
him.
Again, sometimes the prophet's mind is moved to speak something, so
that he understands what the Holy Ghost means by the words he utters;
like David who said (2 Kgs. 23:2): "The Spirit of the
Lord hath spoken by me"; while, on the other hand, sometimes the
person whose mind is moved to utter certain words knows not what the
Holy Ghost means by them, as was the case with Caiphas (Jn.
11:51).
Again, when the Holy Ghost moves a man's mind to do something,
sometimes the latter understands the meaning of it, like Jeremias who
hid his loin-cloth in the Euphrates (Jer. 13:1-11); while
sometimes he does not understand it---thus the soldiers, who divided
Christ's garments, understood not the meaning of what they did.
Accordingly, when a man knows that he is being moved by the Holy
Ghost to think something, or signify something by word or deed, this
belongs properly to prophecy; whereas when he is moved, without his
knowing it, this is not perfect prophecy, but a prophetic instinct.
Nevertheless it must be observed that since the prophet's mind is a
defective instrument, as stated above, even true prophets know not all
that the Holy Ghost means by the things they see, or speak, or even
do.
And this suffices for the Replies to the Objections, since the
arguments given at the beginning refer to true prophets whose minds are
perfectly enlightened from above.
|
|