Whether There Is a Degree of Prophecy in the Blessed?
Objection 1: It would seem that there is a degree of prophecy in the
blessed. For, as stated above (A. 4), Moses saw the Divine essence,
and yet he is called a prophet. Therefore in like manner the blessed
can be called prophets.
Obj. 2: Further, prophecy is a "divine revelation." Now divine
revelations are made even to the blessed angels. Therefore even
blessed angels can be prophets.
Obj. 3: Further, Christ was a comprehensor from the moment of His
conception; and yet He calls Himself a prophet (Matt. 13:57), when He
says: "A prophet is not without honor, save in his own country."
Therefore even comprehensors and the blessed can be called prophets.
Obj. 4: Further, it is written of Samuel (Ecclus. 46:23): "He lifted
up his voice from the earth in prophecy to blot out the wickedness of
the nation." Therefore other saints can likewise be called prophets
after they have died.
_On the contrary,_ The prophetic word is compared (2 Pet. 1:19) to a
"light that shineth in a dark place." Now there is no darkness in the
blessed. Therefore they cannot be called prophets.
_I answer that,_ Prophecy denotes vision of some supernatural truth
as being far remote from us. This happens in two ways. First, on the
part of the knowledge itself, because, to wit, the supernatural truth
is not known in itself, but in some of its effects; and this truth
will be more remote if it be known by means of images of corporeal
things, than if it be known in its intelligible effects; and such
most of all is the prophetic vision, which is conveyed by images and
likenesses of corporeal things. Secondly, vision is remote on the
part of the seer, because, to wit, he has not yet attained completely
to his ultimate perfection, according to 2 Cor. 5:6, "While we are in
the body, we are absent from the Lord."
Now in neither of these ways are the blessed remote; wherefore they
cannot be called prophets.
Reply Obj. 1: This vision of Moses was interrupted after the manner
of a passion, and was not permanent like the beatific vision,
wherefore he was as yet a seer from afar. For this reason his vision
did not entirely lose the character of prophecy.
Reply Obj. 2: The divine revelation is made to the angels, not as
being far distant, but as already wholly united to God; wherefore
their revelation has not the character of prophecy.
Reply Obj. 3: Christ was at the same time comprehensor and wayfarer
[*Cf. III, QQ. 9, seqq.]. Consequently the notion of prophecy is not
applicable to Him as a comprehensor, but only as a wayfarer.
Reply Obj. 4: Samuel had not yet attained to the state of
blessedness. Wherefore although by God's will the soul itself of
Samuel foretold to Saul the issue of the war as revealed to him by
God, this pertains to the nature of prophecy. It is not the same with
the saints who are now in heaven. Nor does it make any difference
that this is stated to have been brought about by the demons' art,
because although the demons are unable to evoke the soul of a saint,
or to force it to do any particular thing, this can be done by the
power of God, so that when the demon is consulted, God Himself
declares the truth by His messenger: even as He gave a true answer by
Elias to the King's messengers who were sent to consult the god of
Accaron (4 Kings 1).
It might also be replied [*The Book of Ecclesiasticus was not as yet
declared by the Church to be Canonical Scripture; Cf. I, Q. 89, A. 8,
ad 2] that it was not the soul of Samuel, but a demon impersonating
him; and that the wise man calls him Samuel, and describes his
prediction as prophetic, in accordance with the thoughts of Saul and
the bystanders who were of this opinion.
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