Whether the Degrees of Prophecy Change As Time Goes On?
Objection 1: It would seem that the degrees of prophecy change as
time goes on. For prophecy is directed to the knowledge of Divine
things, as stated above (A. 2). Now according to Gregory (Hom. in
Ezech.), "knowledge of God went on increasing as time went on."
Therefore degrees of prophecy should be distinguished according to
the process of time.
Obj. 2: Further, prophetic revelation is conveyed by God speaking to
man; while the prophets declared both in words and in writing the
things revealed to them. Now it is written (1 Kings 3:1) that before
the time of Samuel "the word of the Lord was precious," i.e. rare;
and yet afterwards it was delivered to many. In like manner the books
of the prophets do not appear to have been written before the time of
Isaias, to whom it was said (Isa. 8:1): "Take thee a great book and
write in it with a man's pen," after which many prophets wrote their
prophecies. Therefore it would seem that in course of time the degree
of prophecy made progress.
Obj. 3: Further, our Lord said (Matt. 11:13): "The prophets and the
law prophesied until John"; and afterwards the gift of prophecy was
in Christ's disciples in a much more excellent manner than in the
prophets of old, according to Eph. 3:5, "In other generations" the
mystery of Christ "was not known to the sons of men, as it is now
revealed to His holy apostles and prophets in the Spirit." Therefore
it would seem that in course of time the degree of prophecy advanced.
_On the contrary,_ As stated above (A. 4), Moses was the greatest of
the prophets, and yet he preceded the other prophets. Therefore
prophecy did not advance in degree as time went on.
_I answer that,_ As stated above (A. 2), prophecy is directed to the
knowledge of Divine truth, by the contemplation of which we are not
only instructed in faith, but also guided in our actions, according
to Ps. 42:3, "Send forth Thy light and Thy truth: they have conducted
me." Now our faith consists chiefly in two things: first, in the true
knowledge of God, according to Heb. 11:6, "He that cometh to God must
believe that He is"; secondly, in the mystery of Christ's
incarnation, according to John 14:1, "You believe in God, believe
also in Me." Accordingly, if we speak of prophecy as directed to the
Godhead as its end, it progressed according to three divisions of
time, namely before the law, under the law, and under grace. For
before the law, Abraham and the other patriarchs were prophetically
taught things pertinent to faith in the Godhead. Hence they are
called prophets, according to Ps. 104:15, "Do no evil to My
prophets," which words are said especially on behalf of Abraham and
Isaac. Under the Law prophetic revelation of things pertinent to
faith in the Godhead was made in a yet more excellent way than
hitherto, because then not only certain special persons or families
but the whole people had to be instructed in these matters. Hence the
Lord said to Moses (Ex. 6:2, 3): "I am the Lord that appeared to
Abraham, to Isaac, and to Jacob, by the name of God almighty, and My
name Adonai I did not show to them"; because previously the
patriarchs had been taught to believe in a general way in God, one
and Almighty, while Moses was more fully instructed in the simplicity
of the Divine essence, when it was said to him (Ex. 3:14): "I am Who
am"; and this name is signified by Jews in the word "Adonai" on
account of their veneration for that unspeakable name. Afterwards in
the time of grace the mystery of the Trinity was revealed by the Son
of God Himself, according to Matt. 28:19: "Going . . . teach ye all
nations, baptizing them in the name of the Father, and of the Son,
and of the Holy Ghost."
In each state, however, the most excellent revelation was that which
was given first. Now the first revelation, before the Law, was given
to Abraham, for it was at that time that men began to stray from
faith in one God by turning aside to idolatry, whereas hitherto no
such revelation was necessary while all persevered in the worship of
one God. A less excellent revelation was made to Isaac, being founded
on that which was made to Abraham. Wherefore it was said to him (Gen.
26:24): "I am the God of Abraham thy father," and in like manner to
Jacob (Gen. 28:13): "I am the God of Abraham thy father, and the God
of Isaac." Again in the state of the Law the first revelation which
was given to Moses was more excellent, and on this revelation all the
other revelations to the prophets were founded. And so, too, in the
time of grace the entire faith of the Church is founded on the
revelation vouchsafed to the apostles, concerning the faith in one
God and three Persons, according to Matt. 16:18, "On this rock," i.e.
of thy confession, "I will build My Church."
As to the faith in Christ's incarnation, it is evident that the
nearer men were to Christ, whether before or after Him, the more
fully, for the most part, were they instructed on this point, and
after Him more fully than before, as the Apostle declares (Eph. 3:5).
As regards the guidance of human acts, the prophetic revelation
varied not according to the course of time, but according as
circumstances required, because as it is written (Prov. 29:18), "When
prophecy shall fail, the people shall be scattered abroad." Wherefore
at all times men were divinely instructed about what they were to do,
according as it was expedient for the spiritual welfare of the elect.
Reply Obj. 1: The saying of Gregory is to be referred to the time
before Christ's incarnation, as regards the knowledge of this mystery.
Reply Obj. 2: As Augustine says (De Civ. Dei xviii, 27), "just as in
the early days of the Assyrian kingdom promises were made most
explicitly to Abraham, so at the outset of the western Babylon,"
which is Rome, "and under its sway Christ was to come, in Whom were
to be fulfilled the promises made through the prophetic oracles
testifying in word and writing to that great event to come," the
promises, namely, which were made to Abraham. "For while prophets
were scarcely ever lacking to the people of Israel from the time that
they began to have kings, it was exclusively for their benefit, not
for that of the nations. But when those prophetic writings were being
set up with greater publicity, which at some future time were to
benefit the nations, it was fitting to begin when this city," Rome to
wit, "was being built, which was to govern the nations."
The reason why it behooved that nation to have a number of prophets
especially at the time of the kings, was that then it was not
over-ridden by other nations, but had its own king; wherefore it
behooved the people, as enjoying liberty, to have prophets to teach
them what to do.
Reply Obj. 3: The prophets who foretold the coming of Christ could
not continue further than John, who with his finger pointed to Christ
actually present. Nevertheless as Jerome says on this passage, "This
does not mean that there were no more prophets after John. For we
read in the Acts of the apostles that Agabus and the four maidens,
daughters of Philip, prophesied." John, too, wrote a prophetic book
about the end of the Church; and at all times there have not been
lacking persons having the spirit of prophecy, not indeed for the
declaration of any new doctrine of faith, but for the direction of
human acts. Thus Augustine says (De Civ. Dei v, 26) that "the emperor
Theodosius sent to John who dwelt in the Egyptian desert, and whom he
knew by his ever-increasing fame to be endowed with the prophetic
spirit: and from him he received a message assuring him of victory."
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