Whether Prophecy Pertains to Knowledge?
Objection 1: It would seem that prophecy does not pertain to
knowledge. For it is written (Ecclus. 48:14) that after death the
body of Eliseus prophesied, and further on (Ecclus. 49:18) it is said
of Joseph that "his bones were visited, and after death they
prophesied." Now no knowledge remains in the body or in the bones
after death. Therefore prophecy does not pertain to knowledge.
Obj. 2: Further, it is written (1 Cor. 14:3): "He that prophesieth,
speaketh to men unto edification." Now speech is not knowledge
itself, but its effect. Therefore it would seem that prophecy does
not pertain to knowledge.
Obj. 3: Further, every cognitive perfection excludes folly and
madness. Yet both of these are consistent with prophecy; for it is
written (Osee 9:7): "Know ye, O Israel, that the prophet was foolish
and mad [*Vulg.: 'the spiritual man was mad']." Therefore prophecy is
not a cognitive perfection.
Obj. 4: Further, just as revelation regards the intellect, so
inspiration regards, apparently, the affections, since it denotes a
kind of motion. Now prophecy is described as "inspiration" or
"revelation," according to Cassiodorus [*Prolog. super Psalt. i].
Therefore it would seem that prophecy does not pertain to the
intellect more than to the affections.
_On the contrary,_ It is written (1 Kings 9:9): "For he that is now
called a prophet, in time past was called a seer." Now sight pertains
to knowledge. Therefore prophecy pertains to knowledge.
_I answer that,_ Prophecy first and chiefly consists in knowledge,
because, to wit, prophets know things that are far (_procul_) removed
from man's knowledge. Wherefore they may be said to take their name
from _phanos_, "apparition," because things appear to them from afar.
Wherefore, as Isidore states (Etym. vii, 8), "in the Old Testament,
they were called Seers, because they saw what others saw not, and
surveyed things hidden in mystery." Hence among heathen nations they
were known as _vates,_ "on account of their power of mind (_vi
mentis_)," [*The Latin _vates_ is from the Greek _phates_, and may
be rendered "soothsayer"] (ibid. viii, 7).
Since, however, it is written (1 Cor. 12:7): "The manifestation of
the Spirit is given to every man unto profit," and further on (1 Cor.
14:12): "Seek to abound unto the edification of the Church," it
follows that prophecy consists secondarily in speech, in so far as
the prophets declare for the instruction of others, the things they
know through being taught of God, according to the saying of Isa.
21:10, "That which I have heard of the Lord of hosts, the God of
Israel, I have declared unto you." Accordingly, as Isidore says
(Etym. viii, 7), "prophets" may be described as _praefatores_
(foretellers), "because they tell from afar (_porro fantur_)," that
is, speak from a distance, "and foretell the truth about things to
come."
Now those things above human ken which are revealed by God cannot be
confirmed by human reason, which they surpass as regards the
operation of the Divine power, according to Mk. 16:20, "They . . .
preached everywhere, the Lord working withal and confirming the word
with signs that followed." Hence, thirdly, prophecy is concerned with
the working of miracles, as a kind of confirmation of the prophetic
utterances. Wherefore it is written (Deut. 34:10, 11): "There arose
no more a prophet in Israel like unto Moses, whom the Lord knew face
to face, in all the signs and wonders."
Reply Obj. 1: These passages speak of prophecy in reference to the
third point just mentioned, which regards the proof of prophecy.
Reply Obj. 2: The Apostle is speaking there of the prophetic
utterances.
Reply Obj. 3: Those prophets who are described as foolish and mad are
not true but false prophets, of whom it is said (Jer. 3:16): "Hearken
not to the words of the prophets that prophesy to you, and deceive
you; they speak a vision of their own heart, and not out of the mouth
of the Lord," and (Ezech. 13:3): "Woe to the foolish prophets, that
follow their own spirit, and see nothing."
Reply Obj. 4: It is requisite to prophecy that the intention of the
mind be raised to the perception of Divine things: wherefore it is
written (Ezech. 2:1): "Son of man, stand upon thy feet, and I will
speak to thee." This raising of the intention is brought about by the
motion of the Holy Ghost, wherefore the text goes on to say: "And the
Spirit entered into me . . . and He set me upon my feet." After the
mind's intention has been raised to heavenly things, it perceives the
things of God; hence the text continues: "And I heard Him speaking to
me." Accordingly inspiration is requisite for prophecy, as regards
the raising of the mind, according to Job 32:8, "The inspiration of
the Almighty giveth understanding": while revelation is necessary, as
regards the very perception of Divine things, whereby prophecy is
completed; by its means the veil of darkness and ignorance is
removed, according to Job 12:22, "He discovereth great things out of
darkness."
_______________________