Articulus 1 Article 1 Utrum prophetia pertineat ad cognitionem Whether prophecy pertains to knowledge? Ad primum sic proceditur. Videtur quod prophetia non pertineat ad cognitionem. Dicitur enim Eccli. XLVIII, quod corpus Elisei mortuum prophetavit, et infra, XLIX, dicitur de Ioseph quod ossa ipsius visitata, sunt, et post mortem prophetavit. Sed in corpore vel ossibus post mortem non remanet aliqua cognitio. Ergo prophetia non pertinet ad cognitionem. Objection 1: It would seem that prophecy does not pertain to knowledge. For it is written (Sir 48:14) that after death the body of Eliseus prophesied, and further on (Sir 49:18) it is said of Joseph that his bones were visited, and after death they prophesied. Now no knowledge remains in the body or in the bones after death. Therefore prophecy does not pertain to knowledge. Praeterea, I ad Cor. XIV dicitur, qui prophetat, hominibus loquitur ad aedificationem. Sed locutio est effectus cognitionis, non autem est ipsa cognitio. Ergo videtur quod prophetia non pertinet ad cognitionem. Obj. 2: Further, it is written (1 Cor 14:3): He that prophesieth, speaketh to men unto edification. Now speech is not knowledge itself, but its effect. Therefore it would seem that prophecy does not pertain to knowledge. Praeterea, omnis cognoscitiva perfectio excludit stultitiam et insaniam. Sed haec simul possunt esse cum prophetia, dicitur enim Osee IX, scitote, Israel, stultum prophetam, insanum. Ergo prophetia non est cognoscitiva perfectio. Obj. 3: Further, every cognitive perfection excludes folly and madness. Yet both of these are consistent with prophecy; for it is written (Hos 9:7): Know ye, O Israel, that the prophet was foolish and mad. Therefore prophecy is not a cognitive perfection. Praeterea, sicut revelatio pertinet ad intellectum, ita inspiratio videtur pertinere ad affectum, eo quod importat motionem quandam. Sed prophetia dicitur esse inspiratio vel revelatio, secundum Cassiodorum. Ergo videtur quod prophetia non magis pertineat ad intellectum quam ad affectum. Obj. 4: Further, just as revelation regards the intellect, so inspiration regards, apparently, the affections, since it denotes a kind of motion. Now prophecy is described as inspiration or revelation, according to Cassiodorus. Therefore it would seem that prophecy does not pertain to the intellect more than to the affections. Sed contra est quod dicitur I Reg. IX, qui enim propheta dicitur hodie, vocabatur olim videns. Sed visio pertinet ad cognitionem. Ergo prophetia ad cognitionem pertinet. On the contrary, It is written (1 Kgs 9:9): For he that is now called a prophet, in time past was called a seer. Now sight pertains to knowledge. Therefore prophecy pertains to knowledge. Respondeo dicendum quod prophetia primo et principaliter consistit in cognitione, quia videlicet cognoscunt quaedam quae sunt procul remota ab hominum cognitione. Unde possunt dici prophetae a phanos, quod est apparitio, quia scilicet eis aliqua quae sunt procul, apparent. Et propter hoc, ut Isidorus dicit, in libro Etymol., in veteri testamento appellabantur videntes, quia videbant ea quae ceteri non videbant, et prospiciebant quae in mysterio abscondita erant. Unde et gentilitas eos appellabat vates, a vi mentis. I answer that, Prophecy first and chiefly consists in knowledge, because, to wit, prophets know things that are far (procul) removed from man’s knowledge. Wherefore they may be said to take their name from phanos, apparition, because things appear to them from afar. Wherefore, as Isidore states (Etym. vii, 8), In the Old Testament, they were called Seers, because they saw what others saw not, and surveyed things hidden in mystery. Hence among heathen nations they were known as vates, on account of their power of mind (vi mentis), (ibid. viii, 7). Sed quia, ut dicitur I ad Cor. XII, unicuique datur manifestatio spiritus ad utilitatem; et infra, XIV, dicitur, ad aedificationem Ecclesiae quaerite ut abundetis, inde est quod prophetia secundario consistit in locutione, prout prophetae ea quae divinitus edocti cognoscunt, ad aedificationem aliorum annuntiant, secundum illud Isaiae XXI, quae audivi a domino exercituum, Deo Israel, annuntiavi vobis. Et secundum hoc, ut Isidorus dicit, in libro Etymol., possunt dici prophetae quasi praefatores, eo quod porro fantur, idest, a remotis fantur, et de futuris vera praedicunt. Since, however, it is written (1 Cor 12:7): The manifestation of the Spirit is given to every man unto profit, and further on (1 Cor 14:12): Seek to abound unto the edification of the Church, it follows that prophecy consists secondarily in speech, insofar as the prophets declare for the instruction of others, the things they know through being taught of God, according to the saying of Isa. 21:10, That which I have heard of the Lord of hosts, the God of Israel, I have declared unto you. Accordingly, as Isidore says (Etym. viii, 7), prophets may be described as praefatores (foretellers), because they tell from afar (porro fantur), that is, speak from a distance, and foretell the truth about things to come. Ea autem quae supra humanam cognitionem divinitus revelantur, non possunt confirmari ratione humana, quam excedunt, sed operatione virtutis divinae, secundum illud Marci ult., praedicaverunt ubique, domino cooperante et sermonem confirmante sequentibus signis. Unde tertio ad prophetiam pertinet operatio miraculorum, quasi confirmatio quaedam propheticae Annuntiationis. Unde dicitur Deut. ult., non surrexit propheta ultra in Israel sicut Moyses, quem nosset dominus facie ad faciem, in omnibus signis atque portentis. Now those things above human ken which are revealed by God cannot be confirmed by human reason, which they surpass as regards the operation of the Divine power, according to Mk. 16:20, They . . . preached everywhere, the Lord working withal and confirming the word with signs that followed. Hence, third, prophecy is concerned with the working of miracles, as a kind of confirmation of the prophetic utterances. Wherefore it is written (Deut 34:10, 11): There arose no more a prophet in Israel like unto Moses, whom the Lord knew face to face, in all the signs and wonders. Ad primum ergo dicendum quod auctoritates illae loquuntur de prophetia quantum ad hoc tertium, quod assumitur ut prophetiae argumentum. Reply Obj. 1: These passages speak of prophecy in reference to the third point just mentioned, which regards the proof of prophecy. Ad secundum dicendum quod apostolus ibi loquitur quantum ad propheticam enuntiationem. Reply Obj. 2: The Apostle is speaking there of the prophetic utterances. Ad tertium dicendum quod illi qui dicuntur prophetae insani et stulti, non sunt veri prophetae, sed falsi, de quibus dicitur Ierem. XXIII, nolite audire verba prophetarum qui prophetant vobis et decipiunt vos, visionem cordis sui loquuntur, non de ore domini; et Ezech. XIII, haec dicit dominus, vae prophetis insipientibus, qui sequuntur spiritum suum, et nihil vident. Reply Obj. 3: Those prophets who are described as foolish and mad are not true but false prophets, of whom it is said (Jer 3:16): Hearken not to the words of the prophets that prophesy to you, and deceive you; they speak a vision of their own heart, and not out of the mouth of the Lord, and (Ezek 13:3): Woe to the foolish prophets, that follow their own spirit, and see nothing. Ad quartum dicendum quod in prophetia requiritur quod intentio mentis elevetur ad percipienda divina, unde dicitur Ezech. II, fili hominis, sta super pedes tuos, et loquar tecum. Haec autem elevatio intentionis fit spiritu sancto movente, unde ibi subditur, et ingressus est in me spiritus, et statuit me super pedes meos. Postquam autem intentio mentis elevata est ad superna, percipit divina, unde subditur, et audivi loquentem ad me. Sic igitur ad prophetiam requiritur inspiratio quantum ad mentis elevationem, secundum illud Iob XXXII, inspiratio omnipotentis dat intelligentiam, revelatio autem, quantum ad ipsam perceptionem divinorum, in quo perficitur prophetia; per ipsam removetur obscuritatis et ignorantiae velamen, secundum illud Iob XII, qui revelat profunda de tenebris. Reply Obj. 4: It is requisite to prophecy that the intention of the mind be raised to the perception of Divine things: wherefore it is written (Ezek 2:1): Son of man, stand upon thy feet, and I will speak to thee. This raising of the intention is brought about by the motion of the Holy Spirit, wherefore the text goes on to say: And the Spirit entered into me . . . and He set me upon my feet. After the mind’s intention has been raised to heavenly things, it perceives the things of God; hence the text continues: And I heard Him speaking to me. Accordingly inspiration is requisite for prophecy, as regards the raising of the mind, according to Job 32:8, The inspiration of the Almighty giveth understanding: while revelation is necessary, as regards the very perception of Divine things, whereby prophecy is completed; by its means the veil of darkness and ignorance is removed, according to Job 12:22, He discovereth great things out of darkness. Articulus 2 Article 2 Utrum prophetia sit habitus Whether prophecy is a habit? Ad secundum sic proceditur. Videtur quod prophetia sit habitus. Quia ut dicitur in II Ethic., tria sunt in anima, potentia, passio et habitus. Sed prophetia non est potentia, quia sic inesset omnibus hominibus, quibus potentiae animae sunt communes. Similiter etiam non est passio, quia passiones pertinent ad vim appetitivam, ut supra habitum est; prophetia autem pertinet principaliter ad cognitionem, ut dictum est. Ergo prophetia est habitus. Objection 1: It would seem that prophecy is a habit. For according to Ethic. ii, 5, There are three things in the soul, power, passion, and habit. Now prophecy is not a power, for then it would be in all men, since the powers of the soul are common to them. Again it is not a passion, since the passions belong to the appetitive faculty, as stated above (I-II, Q. 22, A. 2); whereas prophecy pertains principally to knowledge, as stated in the foregoing Article. Therefore prophecy is a habit. Praeterea, omnis perfectio animae quae non semper est in actu, est habitus. Sed prophetia est quaedam animae perfectio, non autem semper est in actu, alioquin non diceretur dormiens propheta. Ergo videtur quod prophetia sit habitus. Obj. 2: Further, every perfection of the soul, which is not always in act, is a habit. Now prophecy is a perfection of the soul; and it is not always in act, else a prophet could not be described as asleep. Therefore seemingly prophecy is a habit. Praeterea, prophetia computatur inter gratias gratis datas. Sed gratia est habituale quiddam in anima, ut supra habitum est. Ergo prophetia est habitus. Obj. 3: Further, prophecy is reckoned among the gratuitous graces. Now grace is something in the soul, after the manner of a habit, as stated above (I-II, Q. 110, A. 2). Therefore prophecy is a habit. Sed contra, habitus est quo quis agit cum voluerit, ut dicit Commentator, in III de anima. Sed aliquis non potest uti prophetia cum voluerit, sicut patet IV Reg. III, de Eliseo, quem cum Iosaphat de futuris requireret, et prophetiae spiritus ei deesset, psaltem fecit applicari, ut prophetiae ad hunc spiritus per laudem psalmodiae descenderet, atque eius animum de venturis repleret, ut Gregorius dicit, super Ezech. Ergo prophetia non est habitus. On the contrary, A habit is something whereby we act when we will, as the Commentator says (De Anima iii). But a man cannot make use of prophecy when he will, as appears in the case of Eliseus (4 Kgs 3:15), who on Josaphat inquiring of him concerning the future, and the spirit of prophecy failing him, caused a minstrel to be brought to him, that the spirit of prophecy might come down upon him through the praise of psalmody, and fill his mind with things to come, as Gregory observes (Hom. i super Ezech.). Therefore prophecy is not a habit. Respondeo dicendum quod, sicut apostolus dicit, ad Ephes. V, omne quod manifestatur, lumen est, quia videlicet, sicut manifestatio corporalis visionis fit per lumen corporale, ita etiam manifestatio visionis intellectualis fit per lumen intellectuale. Oportet ergo ut manifestatio proportionetur lumini per quod fit, sicut effectus proportionatur suae causae. Cum ergo prophetia pertineat ad cognitionem quae supra naturalem rationem existit, ut dictum est; consequens est quod ad prophetiam requiratur quoddam lumen intelligibile excedens lumen naturalis rationis, unde dicitur Mich. VII, cum sedero in tenebris, dominus lux mea est. Lumen autem dupliciter alicui inesse potest, uno modo, per modum formae permanentis, sicut lumen corporale est in sole et in igne; alio modo, per modum cuiusdam passionis sive impressionis transeuntis, sicut lumen est in aere. Lumen autem propheticum non inest intellectui prophetae per modum formae permanentis, alias oporteret quod semper prophetae adesset facultas prophetandi, quod patet esse falsum, dicit enim Gregorius, super Ezech., aliquando prophetiae spiritus deest prophetis, nec semper eorum mentibus praesto est, quatenus, cum hunc non habent, se hunc agnoscant ex dono habere cum habent. Unde Eliseus dixit de muliere Sunamite, IV Reg., anima eius in amaritudine est, et dominus celavit a me et non indicavit mihi. Et huius ratio est quia lumen intellectuale in aliquo existens per modum formae permanentis et perfectae, perficit intellectum principaliter ad cognoscendum principium eorum quae per illud lumen manifestantur, sicut per lumen intellectus agentis praecipue intellectus cognoscit prima principia omnium eorum quae naturaliter cognoscuntur. Principium autem eorum quae ad supernaturalem cognitionem pertinent, quae per prophetiam manifestantur, est ipse Deus, qui per essentiam a prophetis non videtur. Videtur autem a beatis in patria, in quibus huiusmodi lumen inest per modum cuiusdam formae permanentis et perfectae, secundum illud Psalmi, in lumine tuo videbimus lumen. I answer that, As the Apostle says (Eph 5:13), all that is made manifest is light, because, to wit, just as the manifestation of the material sight takes place through material light, so too the manifestation of intellectual sight takes place through intellectual light. Accordingly manifestation must be proportionate to the light by means of which it takes place, even as an effect is proportionate to its cause. Since then prophecy pertains to a knowledge that surpasses natural reason, as stated above (A. 1), it follows that prophecy requires an intellectual light surpassing the light of natural reason. Hence the saying of Micah 7:8: When I sit in darkness, the Lord is my light. Now light may be in a subject in two ways: first, by way of an abiding form, as material light is in the sun, and in fire; second, by way of a passion, or passing impression, as light is in the air. Now the prophetic light is not in the prophet’s intellect by way of an abiding form, else a prophet would always be able to prophesy, which is clearly false. For Gregory says (Hom. i super Ezech.): Sometimes the spirit of prophecy is lacking to the prophet, nor is it always within the call of his mind, yet so that in its absence he knows that its presence is due to a gift. Hence Eliseus said of the Sunamite woman (4 Kgs 4:27): Her soul is in anguish, and the Lord hath hid it from me, and hath not told me. The reason for this is that the intellectual light that is in a subject by way of an abiding and complete form, perfects the intellect chiefly to the effect of knowing the principle of the things manifested by that light; thus by the light of the agent intellect the intellect knows chiefly the first principles of all things known naturally. Now the principle of things pertaining to supernatural knowledge, which are manifested by prophecy, is God Himself, Whom the prophets do not see in His essence, although He is seen by the blessed in heaven, in whom this light is by way of an abiding and complete form, according to Ps. 35:10, In Thy light we shall see light. Relinquitur ergo quod lumen propheticum insit animae prophetae per modum cuiusdam passionis vel impressionis transeuntis. Et hoc significatur Exod. XXXIII, cumque transibit gloria mea, ponam te in foramine petrae, et cetera. Et III Reg. XIX, dicitur ad Eliam, egredere, et sta in monte coram domino, et ecce, dominus transit, et cetera. Et inde est quod, sicut aer semper indiget nova illuminatione, ita etiam mens prophetae semper indiget nova revelatione, sicut discipulus qui nondum est adeptus principia artis, indiget ut de singulis instruatur. Unde et Isaiae l dicitur, mane erigit mihi aurem, et audiam quasi magistrum. Et hoc etiam ipse modus loquendi prophetiam designat, secundum quod dicitur quod locutus est dominus ad talem vel talem prophetam, aut quod factum est verbum domini, sive manus domini super eum. It follows therefore that the prophetic light is in the prophet’s soul by way of a passion or transitory impression. This is indicated Ex. 33:22: When my glory shall pass, I will set thee in a hole of the rock, etc., and 3 Kings 19:11: Go forth and stand upon the mount before the Lord; and behold the Lord passeth, etc. Hence it is that even as the air is ever in need of a fresh enlightening, so too the prophet’s mind is always in need of a fresh revelation; thus a disciple who has not yet acquired the principles of an art needs to have every detail explained to him. Wherefore it is written (Isa 1:4): In the morning He wakeneth my ear, so that I may hear Him as a master. This is also indicated by the very manner in which prophecies are uttered: thus it is stated that the Lord spake to such and such a prophet, or that the word of the Lord, or the hand of the Lord was made upon him. Habitus autem est forma permanens. Unde manifestum est quod prophetia, proprie loquendo, non est habitus. But a habit is an abiding form. Wherefore it is evident that, properly speaking, prophecy is not a habit. Ad primum ergo dicendum quod illa divisio philosophi non comprehendit absolute omnia quae sunt in anima, sed ea quae possunt esse principia moralium actuum, qui quandoque fiunt ex passione, quandoque autem ex habitu, quandoque autem ex potentia nuda, ut patet in his qui ex iudicio rationis aliquid operantur antequam habeant habitum. Reply Obj. 1: This division of the Philosopher’s does not comprise absolutely all that is in the soul, but only such as can be principles of moral actions, which are done sometimes from passion, sometimes from habit, sometimes from mere power, as in the case of those who perform an action from the judgment of their reason before having the habit of that action. Potest tamen prophetia ad passionem reduci, si tamen nomen passionis pro qualibet receptione accipiatur; prout philosophus dicit, in III de anima, quod intelligere pati quoddam est. Sicut enim in cognitione naturali intellectus possibilis patitur ex lumine intellectus agentis, ita etiam in cognitione prophetica intellectus humanus patitur ex illustratione divini luminis. However, prophecy may be reduced to a passion, provided we understand passion to denote any kind of receiving, in which sense the Philosopher says (De Anima iii, 4) that to understand is, in a way, to be passive. For just as, in natural knowledge, the potential intellect is passive to the light of the agent intellect, so too in prophetic knowledge the human intellect is passive to the enlightening of the Divine light. Ad secundum dicendum quod, sicut in rebus corporalibus, abeunte passione, remanet quaedam habilitas ad hoc quod iterum patiatur, sicut lignum semel inflammatum facilius iterum inflammatur; ita etiam in intellectu prophetae, cessante actuali illustratione, remanet quaedam habilitas ad hoc quod facilius iterato illustretur. Sicut etiam mens semel ad devotionem excitata, facilius postmodum ad devotionem pristinam revocatur, propter quod Augustinus, in libro de orando Deum, dicit esse necessarias crebras orationes, ne concepta devotio totaliter exstinguatur. Reply Obj. 2: Just as in corporeal things, when a passion ceases, there remains a certain aptitude to a repetition of the passion—thus wood once ignited is more easily ignited again, so too in the prophet’s intellect, after the actual enlightenment has ceased, there remains an aptitude to be enlightened anew
—thus when the mind has once been aroused to devotion, it is more easily recalled to its former devotion. Hence Augustine says (De orando Deum. Ep. cxxx, 9) that our prayers need to be frequent, lest devotion be extinguished as soon as it is kindled. Potest tamen dici quod aliquis dicitur propheta etiam cessante actuali prophetica illustratione, ex deputatione divina, secundum illud Ierem. I, et prophetam in gentibus dedi te. We might, however, reply that a person is called a prophet, even while his prophetic enlightenment ceases to be actual, on account of his being deputed by God, according to Jer. 1:5, And I made thee a prophet unto the nations. Ad tertium dicendum quod omne donum gratiae hominem elevat ad aliquid quod est supra naturam humanam. Quod quidem potest esse dupliciter. Uno modo, quantum ad substantiam actus, sicut miracula facere, et cognoscere incerta et occulta divinae sapientiae. Et ad hos actus non datur homini donum gratiae habituale. Alio modo est aliquid supra naturam humanam quantum ad modum actus, non autem quantum ad substantiam ipsius, sicut diligere Deum, et cognoscere eum in speculo creaturarum. Et ad hoc datur donum gratiae habituale. Reply Obj. 3: Every gift of grace raises man to something above human nature, and this may happen in two ways. First, as to the substance of the act—for instance, the working of miracles, and the knowledge of the uncertain and hidden things of Divine wisdom—and for such acts man is not granted a habitual gift of grace. Second, a thing is above human nature as to the mode but not the substance of the act—for instance to love God and to know Him in the mirror of His creatures—and for this a habitual gift of grace is bestowed. Articulus 3 Article 3 Utrum prophetia sit solum futurorum contingentium Whether prophecy is only about future contingencies? Ad tertium sic proceditur. Videtur quod prophetia sit solum futurorum contingentium. Dicit enim Cassiodorus quod prophetia est inspiratio vel revelatio divina rerum eventus immobili veritate denuntians. Sed eventus pertinet ad contingentia futura. Ergo de solis contingentibus futuris fit revelatio prophetica. Objection 1: It would seem that prophecy is only about future contingencies. For Cassiodorus says that prophecy is a Divine inspiration or revelation, announcing the issue of things with unchangeable truth. Now issues pertain to future contingencies. Therefore the prophetic revelation is about future contingencies alone. Praeterea, gratia prophetiae dividitur contra sapientiam et fidem quae sunt de divinis; et discretionem spirituum, quae est de spiritibus creatis; et scientiam, quae est de rebus humanis; ut patet I ad Cor. XII. Habitus autem et actus distinguuntur secundum obiecta, ut patet per ea quae supra dicta sunt. Ergo videtur quod de nullo pertinente ad aliquod horum sit prophetia. Relinquitur ergo quod sit solum de futuris contingentibus. Obj. 2: Further, according to 1 Cor. 12, the grace of prophecy is differentiated from wisdom and faith, which are about Divine things; and from the discernment of spirits, which is about created spirits; and from knowledge, which is about human things. Now habits and acts are differentiated by their objects, as stated above (I-II, Q. 54, A. 2). Therefore it seems that the object of prophecy is not connected with any of the above. Therefore it follows that it is about future contingencies alone. Praeterea, diversitas obiecti causat diversitatem speciei, ut ex supra dictis patet. Si ergo prophetia quaedam sit de futuris contingentibus, quaedam autem de quibusdam aliis rebus, videtur sequi quod non sit eadem species prophetiae. Obj. 3: Further, difference of object causes difference of species, as stated above (I-II, Q. 54, A. 2). Therefore, if one prophecy is about future contingencies, and another about other things, it would seem to follow that these are different species of prophecy. Sed contra est quod Gregorius dicit, super Ezech., quod prophetia quaedam est de futuro, sicut id quod dicitur Isaiae VII, ecce, virgo concipiet et pariet filium; quaedam de praeterito, sicut id quod dicitur Gen. I, in principio creavit Deus caelum et terram; quaedam de praesenti, sicut id quod dicitur I ad Cor. XIV, si omnes prophetent, intret autem quis infidelis, occulta cordis eius manifesta fiunt. Non ergo est prophetia solum de contingentibus futuris. On the contrary, Gregory says (Hom. i super Ezech.) that some prophecies are about the future, for instance (Isa 7:14), ‘Behold a virgin shall conceive, and bear a son’; some are about the past, as (Gen 1:1), ‘In the beginning God created heaven and earth’; some are about the present, as (1 Cor 14:24, 25), If all prophesy, and there come in one that believeth not . . . the secrets of his heart are made manifest. Therefore prophecy is not about future contingencies alone. Respondeo dicendum quod manifestatio quae fit per aliquod lumen, ad omnia illa se extendere potest quae illi lumini subiiciuntur, sicut visio corporalis se extendit ad omnes colores, et cognitio naturalis animae se extendit ad omnia illa quae subduntur lumini intellectus agentis. Cognitio autem prophetica est per lumen divinum, quo possunt omnia cognosci, tam divina quam humana, tam spiritualia quam corporalia. Et ideo revelatio prophetica ad omnia huiusmodi se extendit. Sicut de his quae pertinent ad Dei excellentiam et Angelorum, spirituum ministerio revelatio prophetica facta est, ut Isaiae VI, ubi dicitur, vidi dominum sedentem super solium excelsum et elevatum. Eius etiam prophetia continet ea quae pertinent ad corpora naturalia, secundum illud Isaiae XL, quis mensus est pugillo aquas, et cetera? Continet etiam ea quae ad mores hominum pertinent, secundum illud Isaiae LVIII, frange esurienti panem tuum, et cetera. Continet etiam ea quae pertinent ad futuros eventus, secundum illud Isaiae XLVII, venient tibi subito haec duo in die una, sterilitas et viduitas. I answer that, A manifestation made by means of a certain light can extend to all those things that are subject to that light: thus the body’s sight extends to all colors, and the soul’s natural knowledge extends to whatever is subject to the light of the agent intellect. Now prophetic knowledge comes through a Divine light, whereby it is possible to know all things both Divine and human, both spiritual and corporeal; and consequently the prophetic revelation extends to them all. Thus by the ministry of spirits a prophetic revelation concerning the perfections of God and the angels was made to Isa. 6:1, where it is written, I saw the Lord sitting upon a throne high and elevated. Moreover his prophecy contains matters referring to natural bodies, according to the words of Isa. 40:12, Who hath measured the waters in the hollow of His hand, etc. It also contains matters relating to human conduct, according to Isa. 58:1, Deal thy bread to the hungry, etc.; and besides this it contains things pertaining to future events, according to Isa. 47:9, Two things shall come upon thee suddenly in one day, barrenness and widowhood. Considerandum tamen quod, quia prophetia est de his quae procul a nostra cognitione sunt, tanto aliqua magis proprie ad prophetiam pertinent, quanto longius a cognitione humana existunt. Horum autem est triplex gradus. Quorum unus est eorum quae sunt procul a cognitione huius hominis, sive secundum sensum sive secundum intellectum, non autem a cognitione omnium hominum. Sicut sensu cognoscit aliquis homo quae sunt sibi praesentia secundum locum, quae tamen alius humano sensu, utpote sibi absentia, non cognoscit, et sic Eliseus prophetice cognovit quae Giezi, discipulus eius, in absentia fecerat, ut habetur IV Reg. V. Et similiter cogitationes cordis unius alteri prophetice manifestantur, ut dicitur I ad Cor. XIV. Et per hunc modum etiam ea quae unus scit demonstrative, alii possunt prophetice revelari. Since, however, prophecy is about things remote from our knowledge, it must be observed that the more remote things are from our knowledge the more pertinent they are to prophecy. Of such things there are three degrees. One degree comprises things remote from the knowledge, either sensitive or intellective, of some particular man, but not from the knowledge of all men; thus a particular man knows by sense things present to him locally, which another man does not know by human sense, since they are removed from him. Thus Eliseus knew prophetically what his disciple Giezi had done in his absence (4 Kgs 5:26), and in like manner the secret thoughts of one man are manifested prophetically to another, according to 1 Cor. 14:25; and again in this way what one man knows by demonstration may be revealed to another prophetically.