Whether Prophets Always Know the Things Which They Prophesy?
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.
Obj. 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.
Obj. 3: Further, prophecy is directed for man's enlightenment;
wherefore it is written (2 Pet. 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 (John 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 Kings 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 (John 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.
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