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Objection 1: It would seem that the degrees of prophecy cannot be
distinguished according to the imaginary vision. For the degrees of a
thing bear relation to something that is on its own account, not on
account of something else. Now, in prophecy, intellectual vision is
sought on its own account, and imaginary vision on account of something
else, as stated above (Article 2, ad 2). Therefore it would
seem that the degrees of prophecy are distinguished not according to
imaginary, but only according to intellectual, vision.
Objection 2: Further, seemingly for one prophet there is one degree
of prophecy. Now one prophet receives revelation through various
imaginary visions. Therefore a difference of imaginary visions does
not entail a difference of prophecy.
Objection 3: Further, according to a gloss [Cassiodorus, super
Prolog. Hieron. in Psalt.], prophecy consists of words, deeds,
dreams, and visions. Therefore the degrees of prophecy should not be
distinguished according to imaginary vision, to which vision and dreams
pertain, rather than according to words and deeds.
On the contrary, The medium differentiates the degrees of knowledge:
thus science based on direct ["Propter quid"] proofs is more
excellent than science based on indirect ["Quia"] premises or than
opinion, because it comes through a more excellent medium. Now
imaginary vision is a kind of medium in prophetic knowledge. Therefore
the degrees of prophecy should be distinguished according to imaginary
vision.
I answer that, As stated above (Question 173, Article 2),
the prophecy wherein, by the intelligible light, a supernatural truth
is revealed through an imaginary vision, holds the mean between the
prophecy wherein a supernatural truth is revealed without imaginary
vision, and that wherein through the intelligible light and without an
imaginary vision, man is directed to know or do things pertaining to
human conduct. Now knowledge is more proper to prophecy than is
action; wherefore the lowest degree of prophecy is when a man, by an
inward instinct, is moved to perform some outward action. Thus it is
related of Samson (Judges 15:14) that "the Spirit of the
Lord came strongly upon him, and as the flax ['Lina.'] is wont
to be consumed at the approach of fire, so the bands with which he was
bound were broken and loosed." The second degree of prophecy is when
a man is enlightened by an inward light so as to know certain things,
which, however, do not go beyond the bounds of natural knowledge:
thus it is related of Solomon (3 Kgs. 4:32,33) that "he
spoke . . . parables . . . and he treated about trees from the
cedar that is in Libanus unto the hyssop that cometh out of the wall,
and he discoursed of beasts and of fowls, and of creeping things and of
fishes": and all of this came from divine inspiration, for it was
stated previously (3 Kgs. 4:29): "God gave to Solomon
wisdom and understanding exceeding much."
Nevertheless these two degrees are beneath prophecy properly so
called, because they do not attain to supernatural truth. The
prophecy wherein supernatural truth is manifested through imaginary
vision is differentiated first according to the difference between
dreams which occur during sleep, and vision which occurs while one is
awake. The latter belongs to a higher degree of prophecy, since the
prophetic light that draws the soul away to supernatural things while it
is awake and occupied with sensible things would seem to be stronger
than that which finds a man's soul asleep and withdrawn from objects of
sense. Secondly the degrees of this prophecy are differentiated
according to the expressiveness of the imaginary signs whereby the
intelligible truth is conveyed. And since words are the most
expressive signs of intelligible truth, it would seem to be a higher
degree of prophecy when the prophet, whether awake or asleep, hears
words expressive of an intelligible truth, than when he sees things
significative of truth, for instance "the seven full ears of corn"
signified "seven years of plenty" (Gn. 41:22,26). In
such like signs prophecy would seem to be the more excellent, according
as the signs are more expressive, for instance when Jeremias saw the
burning of the city under the figure of a boiling cauldron (Jer.
1:13). Thirdly, it is evidently a still higher degree of
prophecy when a prophet not only sees signs of words or deeds, but
also, either awake or asleep, sees someone speaking or showing
something to him, since this proves the prophet's mind to have
approached nearer to the cause of the revelation. Fourthly, the
height of a degree of prophecy may be measured according to the
appearance of the person seen: for it is a higher degree of prophecy,
if he who speaks or shows something to the waking or sleeping prophet be
seen by him under the form of an angel, than if he be seen by him under
the form of man: and higher still is it, if he be seen by the prophet
whether asleep or awake, under the appearance of God, according to
Is. 6:1, "I saw the Lord sitting."
But above all these degrees there is a third kind of prophecy, wherein
an intelligible and supernatural truth is shown without any imaginary
vision. However, this goes beyond the bounds of prophecy properly so
called, as stated above (Article 2, ad 3); and consequently the
degrees of prophecy are properly distinguished according to imaginary
vision.
Reply to Objection 1: We are unable to know how to distinguish the
intellectual light, except by means of imaginary or sensible signs.
Hence the difference in the intellectual light is gathered from the
difference in the things presented to the imagination.
Reply to Objection 2: As stated above (Question 171, Article
2), prophecy is by way, not of an abiding habit, but of a
transitory passion; wherefore there is nothing inconsistent if one and
the same prophet, at different times, receive various degrees of
prophetic revelation.
Reply to Objection 3: The words and deeds mentioned there do not
pertain to the prophetic revelation, but to the announcement, which is
made according to the disposition of those to whom that which is
revealed to the prophet is announced; and this is done sometimes by
words, sometimes by deeds. Now this announcement, and the working of
miracles, are something consequent upon prophecy, as stated above
(Question 171, Article 1).
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