Whether the Prophecy Which Is Accompanied by Intellective and
Imaginative Vision Is More Excellent Than That Which Is Accompanied
by Intellective Vision Alone?
Objection 1: It would seem that the prophecy which has intellective
and imaginative vision is more excellent than that which is
accompanied by intellective vision alone. For Augustine says (Gen. ad
lit. xii, 9): "He is less a prophet, who sees in spirit nothing but
the signs representative of things, by means of the images of things
corporeal: he is more a prophet, who is merely endowed with the
understanding of these signs; but most of all is he a prophet, who
excels in both ways," and this refers to the prophet who has
intellective together with imaginative vision. Therefore this kind of
prophecy is more excellent.
Obj. 2: Further, the greater a thing's power is, the greater the
distance to which it extends. Now the prophetic light pertains
chiefly to the mind, as stated above (Q. 173, A. 2). Therefore
apparently the prophecy that extends to the imagination is greater
than that which is confined to the intellect.
Obj. 3: Further, Jerome (Prol. in Lib. Reg.) distinguishes the
"prophets" from the "sacred writers." Now all those whom he calls
prophets (such as Isaias, Jeremias, and the like) had intellective
together with imaginative vision: but not those whom he calls sacred
writers, as writing by the inspiration of the Holy Ghost (such as
Job, David, Solomon, and the like). Therefore it would seem more
proper to call prophets those who had intellective together with
imaginative vision, than those who had intellective vision alone.
Obj. 4: Further, Dionysius says (Coel. Hier. i) that "it is
impossible for the Divine ray to shine on us, except as screened
round about by the many-colored sacred veils." Now the prophetic
revelation is conveyed by the infusion of the divine ray. Therefore
it seems that it cannot be without the veils of phantasms.
_On the contrary,_ A gloss says at the beginning of the Psalter that
"the most excellent manner of prophecy is when a man prophesies by
the mere inspiration of the Holy Ghost, apart from any outward
assistance of deed, word, vision, or dream."
_I answer that,_ The excellence of the means is measured chiefly by
the end. Now the end of prophecy is the manifestation of a truth that
surpasses the faculty of man. Wherefore the more effective this
manifestation is, the more excellent the prophecy. But it is evident
that the manifestation of divine truth by means of the bare
contemplation of the truth itself, is more effective than that which
is conveyed under the similitude of corporeal things, for it
approaches nearer to the heavenly vision whereby the truth is seen in
God's essence. Hence it follows that the prophecy whereby a
supernatural truth is seen by intellectual vision, is more excellent
than that in which a supernatural truth is manifested by means of the
similitudes of corporeal things in the vision of the imagination.
Moreover the prophet's mind is shown thereby to be more lofty: even
as in human teaching the hearer, who is able to grasp the bare
intelligible truth the master propounds, is shown to have a better
understanding than one who needs to be taken by the hand and helped
by means of examples taken from objects of sense. Hence it is said in
commendation of David's prophecy (2 Kings 23:3): "The strong one of
Israel spoke to me," and further on (2 Kings 23:4): "As the light of
the morning, when the sun riseth, shineth in the morning without
clouds."
Reply Obj. 1: When a particular supernatural truth has to be revealed
by means of corporeal images, he that has both, namely the
intellectual light and the imaginary vision, is more a prophet than
he that has only one, because his prophecy is more perfect; and it is
in this sense that Augustine speaks as quoted above. Nevertheless the
prophecy in which the bare intelligible truth is revealed is greater
than all.
Reply Obj. 2: The same judgment does not apply to things that are
sought for their own sake, as to things sought for the sake of
something else. For in things sought for their own sake, the agent's
power is the more effective according as it extends to more numerous
and more remote objects; even so a physician is thought more of, if
he is able to heal more people, and those who are further removed
from health. On the other hand, in things sought only for the sake of
something else, that agent would seem to have greater power, who is
able to achieve his purpose with fewer means and those nearest to
hand: thus more praise is awarded the physician who is able to heal a
sick person by means of fewer and more gentle remedies. Now, in the
prophetic knowledge, imaginary vision is required, not for its own
sake, but on account of the manifestation of the intelligible truth.
Wherefore prophecy is all the more excellent according as it needs it
less.
Reply Obj. 3: The fact that a particular predicate is applicable to
one thing and less properly to another, does not prevent this latter
from being simply better than the former: thus the knowledge of the
blessed is more excellent than the knowledge of the wayfarer,
although faith is more properly predicated of the latter knowledge,
because faith implies an imperfection of knowledge. In like manner
prophecy implies a certain obscurity, and remoteness from the
intelligible truth; wherefore the name of prophet is more properly
applied to those who see by imaginary vision. And yet the more
excellent prophecy is that which is conveyed by intellectual vision,
provided the same truth be revealed in either case. If, however, the
intellectual light be divinely infused in a person, not that he may
know some supernatural things, but that he may be able to judge, with
the certitude of divine truth, of things that can be known by human
reason, such intellectual prophecy is beneath that which is conveyed
by an imaginary vision leading to a supernatural truth. It was this
kind of prophecy that all those had who are included in the ranks of
the prophets, who moreover were called prophets for the special
reason that they exercised the prophetic calling officially. Hence
they spoke as God's representatives, saying to the people: "Thus
saith the Lord": but not so the authors of the _sacred writings,_
several of whom treated more frequently of things that can be known
by human reason, not in God's name, but in their own, yet with the
assistance of the Divine light withal.
Reply Obj. 4: In the present life the enlightenment by the divine ray
is not altogether without any veil of phantasms, because according to
his present state of life it is unnatural to man not to understand
without a phantasm. Sometimes, however, it is sufficient to have
phantasms abstracted in the usual way from the senses without any
imaginary vision divinely vouchsafed, and thus prophetic vision is
said to be without imaginary vision.
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