Whether a Good Life Is Requisite for Prophecy?
Objection 1: It would seem that a good life is requisite for
prophecy. For it is written (Wis. 7:27) that the wisdom of God
"through nations conveyeth herself into holy souls," and "maketh the
friends of God, and prophets." Now there can be no holiness without a
good life and sanctifying grace. Therefore prophecy cannot be without
a good life and sanctifying grace.
Obj. 2: Further, secrets are not revealed save to a friend, according
to John 15:15, "But I have called you friends, because all things
whatsoever I have heard of My Father, I have made known to you." Now
God reveals His secrets to the prophets (Amos 3:7). Therefore it
would seem that the prophets are the friends of God; which is
impossible without charity. Therefore seemingly prophecy cannot be
without charity; and charity is impossible without sanctifying grace.
Obj. 3: Further, it is written (Matt. 7:15): "Beware of false
prophets, who come to you in the clothing of sheep, but inwardly they
are ravening wolves." Now all who are without grace are likened
inwardly to a ravening wolf, and consequently all such are false
prophets. Therefore no man is a true prophet except he be good by
grace.
Obj. 4: Further, the Philosopher says (De Somn. et Vigil. [*Cf. De
Divinat. per Somn. i, which is annexed to the work quoted]) that "if
interpretation of dreams is from God, it is unfitting for it to be
bestowed on any but the best." Now it is evident that the gift of
prophecy is from God. Therefore the gift of prophecy is vouchsafed
only to the best men.
_On the contrary,_ To those who had said, "Lord, have we not
prophesied in Thy name?" this reply is made: "I never knew you"
(Matt. 7:22, 23). Now "the Lord knoweth who are His" (2 Tim. 2:19).
Therefore prophecy can be in those who are not God's by grace.
_I answer that,_ A good life may be considered from two points of
view. First, with regard to its inward root, which is sanctifying
grace. Secondly, with regard to the inward passions of the soul and
the outward actions. Now sanctifying grace is given chiefly in order
that man's soul may be united to God by charity. Wherefore Augustine
says (De Trin. xv, 18): "A man is not transferred from the left side
to the right, unless he receive the Holy Ghost, by Whom he is made a
lover of God and of his neighbor." Hence whatever can be without
charity can be without sanctifying grace, and consequently without
goodness of life. Now prophecy can be without charity; and this is
clear on two counts. First, on account of their respective acts: for
prophecy pertains to the intellect, whose act precedes the act of the
will, which power is perfected by charity. For this reason the
Apostle (1 Cor. 13) reckons prophecy with other things pertinent to
the intellect, that can be had without charity. Secondly, on account
of their respective ends. For prophecy like other gratuitous graces
is given for the good of the Church, according to 1 Cor. 12:7, "The
manifestation of the Spirit is given to every man unto profit"; and
is not directly intended to unite man's affections to God, which is
the purpose of charity. Therefore prophecy can be without a good
life, as regards the first root of this goodness.
If, however, we consider a good life, with regard to the passions of
the soul, and external actions, from this point of view an evil life
is an obstacle to prophecy. For prophecy requires the mind to be
raised very high in order to contemplate spiritual things, and this
is hindered by strong passions, and the inordinate pursuit of
external things. Hence we read of the sons of the prophets (4 Kings
4:38) that they "dwelt together with [Vulg.: 'before']" Eliseus,
leading a solitary life, as it were, lest worldly employment should
be a hindrance to the gift of prophecy.
Reply Obj. 1: Sometimes the gift of prophecy is given to a man both
for the good of others, and in order to enlighten his own mind; and
such are those whom Divine wisdom, "conveying itself" by sanctifying
grace to their minds, "maketh the friends of God, and prophets."
Others, however, receive the gift of prophecy merely for the good of
others. Hence Jerome commenting on Matt. 7:22, says: "Sometimes
prophesying, the working of miracles, and the casting out of demons
are accorded not to the merit of those who do these things, but
either to the invoking the name of Christ, or to the condemnation of
those who invoke, and for the good of those who see and hear."
Reply Obj. 2: Gregory [*Hom. xxvii in Ev.] expounding this passage
[*John 15:15] says: "Since we love the lofty things of heaven as soon
as we hear them, we know them as soon as we love them, for to love is
to know. Accordingly He had made all things known to them, because
having renounced earthly desires they were kindled by the torches of
perfect love." In this way the Divine secrets are not always revealed
to prophets.
Reply Obj. 3: Not all wicked men are ravening wolves, but only those
whose purpose is to injure others. For Chrysostom says [*Opus Imperf.
in Matth., Hom. xix, among the works of St. John Chrysostom, and
falsely ascribed to him] that "Catholic teachers, though they be
sinners, are called slaves of the flesh, but never ravening wolves,
because they do not purpose the destruction of Christians." And since
prophecy is directed to the good of others, it is manifest that such
are false prophets, because they are not sent for this purpose by God.
Reply Obj. 4: God's gifts are not always bestowed on those who are
simply the best, but sometimes are vouchsafed to those who are best
as regards the receiving of this or that gift. Accordingly God grants
the gift of prophecy to those whom He judges best to give it to.
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