Whether the Degrees of Prophecy Can Be Distinguished According to the
Imaginary Vision?
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 (A. 2, ad 2). Therefore it would seem
that the degrees of prophecy are distinguished not according to
imaginary, but only according to intellectual, vision.
Obj. 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.
Obj. 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 (Q. 173, A. 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._ St. Thomas apparently
read _ligna_ ('wood')] 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 Kings 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 Kings 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" (Gen. 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 Isa. 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 (A. 2, ad 3); and consequently the degrees of
prophecy are properly distinguished according to imaginary vision.
Reply Obj. 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 Obj. 2: As stated above (Q. 171, A. 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 Obj. 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 (Q.
171, A. 1).
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