Articulus 6 Article 6 Utrum ea quae prophetice cognoscuntur vel annuntiantur, possint esse falsa Whether things known or declared prophetically can be false? Ad sextum sic proceditur. Videtur quod ea quae prophetice cognoscuntur vel annuntiantur, possint esse falsa. Prophetia enim est de futuris contingentibus, ut dictum est, sed futura contingentia possunt non evenire, alioquin ex necessitate contingerent. Ergo prophetiae potest subesse falsum. Objection 1: It would seem that things known or declared prophetically can be false. For prophecy is about future contingencies, as stated above (A. 3). Now future contingencies may possibly not happen; else they would happen of necessity. Therefore the matter of prophecy can be false. Praeterea, Isaias prophetice praenuntiavit Ezechiae dicens, dispone domui tuae, quia morieris tu, et non vives, et tamen additi sunt vitae eius postea quindecim anni, ut habetur IV Reg. XX, et Isaiae XXXVIII. Similiter etiam Ierem. XVIII, dominus dicit, repente loquar adversum gentem et adversum regnum, ut eradicem et destruam et disperdam illud. Si poenitentiam egerit gens illa a malo suo quod locutus sum adversus eam, agam et ego poenitentiam super malo quod cogitavi ut facerem ei. Et hoc apparet per exemplum Ninivitarum, secundum illud Ionae III, misertus est dominus super malitiam quam dixit ut faceret eis, et non fecit. Ergo prophetiae potest subesse falsum. Obj. 2: Further, Isaias prophesied to Ezechias saying (Isa 38:1): Take order with thy house, for thou shalt surely die, and shalt not live, and yet fifteen years were added to his life (4 Kgs 20:6). Again the Lord said (Jer 18:7, 8): I will suddenly speak against a nation and against a kingdom, to root out and to pull down and to destroy it. If that nation against which I have spoken shall repent of their evil, I also will repent of the evil that I have thought to do them. This is instanced in the example of the Ninevites, according to John 3:10: The Lord had mercy with regard to the evil which He had said that He would do to them, and He did it not. Therefore the matter of prophecy can be false. Praeterea, omnis conditionalis cuius antecedens est necessarium absolute, consequens est necessarium absolute, quia ita se habet consequens in conditionali ad antecedens, sicut conclusio ad praemissas in syllogismo; ex necessariis autem nunquam contingit syllogizare nisi necessarium, ut probatur in I posteriorum. Sed si prophetiae non potest subesse falsum, oportet hanc conditionalem esse veram, si aliquid est prophetatum, erit. Huius autem conditionalis antecedens est necessarium absolute, cum sit de praeterito. Ergo et consequens erit necessarium absolute. Quod est inconveniens, quia sic prophetia non esset contingentium. Falsum est ergo quod prophetiae non possit subesse falsum. Obj. 3: Further, in a conditional proposition, whenever the antecedent is absolutely necessary, the consequent is absolutely necessary, because the consequent of a conditional proposition stands in the same relation to the antecedent, as the conclusion to the premises in a syllogism, and a syllogism whose premises are necessary always leads to a necessary conclusion, as we find proved in I Poster. 6. But if the matter of a prophecy cannot be false, the following conditional proposition must needs be true: If a thing has been prophesied, it will be. Now the antecedent of this conditional proposition is absolutely necessary, since it is about the past. Therefore the consequent is also necessary absolutely; yet this is unfitting, for then prophecy would not be about contingencies. Therefore it is untrue that the matter of prophecy cannot be false. Sed contra est quod Cassiodorus dicit, quod prophetia est inspiratio vel revelatio divina, rerum eventus immobili veritate denuntians. Non autem esset immobilis veritas prophetiae si posset ei falsum subesse. Ergo non potest ei subesse falsum. On the contrary, Cassiodorus says that prophecy is a Divine inspiration or revelation, announcing the issue of things with invariable truth. Now the truth of prophecy would not be invariable, if its matter could be false. Therefore nothing false can come under prophecy. Respondeo dicendum quod, sicut ex dictis patet, prophetia est quaedam cognitio intellectui prophetae impressa ex revelatione divina per modum cuiusdam doctrinae. Veritas autem eadem est cognitionis in discipulo et in docente, quia cognitio addiscentis est similitudo cognitionis docentis; sicut et in rebus naturalibus forma generati est similitudo quaedam formae generantis. Et per hunc etiam modum Hieronymus dicit quod prophetia est quoddam signum divinae praescientiae. Oportet igitur eandem esse veritatem propheticae cognitionis et enuntiationis quae est cognitionis divinae, cui impossibile est subesse falsum, ut in primo habitum est. Unde prophetiae non potest subesse falsum. I answer that, As may be gathered from what has been said (AA. 1, 3, 5), prophecy is a kind of knowledge impressed under the form of teaching on the prophet’s intellect, by Divine revelation. Now the truth of knowledge is the same in disciple and teacher since the knowledge of the disciple is a likeness of the knowledge of the teacher, even as in natural things the form of the thing generated is a likeness of the form of the generator. Jerome speaks in this sense when he says that prophecy is the seal of the Divine foreknowledge. Consequently the same truth must needs be in prophetic knowledge and utterances, as in the Divine knowledge, under which nothing false can possibly come, as stated in the First Part (Q. 16, A. 8). Therefore nothing false can come under prophecy. Ad primum ergo dicendum quod, sicut in primo dictum est, certitudo divinae praescientiae non excludit contingentiam singularium futurorum, quia fertur in ea secundum quod sunt praesentia et iam determinata ad unum. Et ideo etiam prophetia, quae est divinae praescientiae similitudo impressa vel signum, sua immobili veritate futurorum contingentiam non excludit. Reply Obj. 1: As stated in the First Part (Q. 14, A. 13) the certitude of the Divine foreknowledge does not exclude the contingency of future singular events, because that knowledge regards the future as present and already determinate to one thing. Wherefore prophecy also, which is an impressed likeness or seal of the Divine foreknowledge, does not by its unchangeable truth exclude the contingency of future things. Ad secundum dicendum quod divina praescientia respicit futura secundum duo, scilicet secundum quod sunt in seipsis, inquantum scilicet ipsa praesentialiter intuetur; et secundum quod sunt in suis causis, inquantum scilicet videt ordinem causarum ad effectus. Et quamvis contingentia futura, prout sunt in seipsis, sint determinata ad unum; tamen prout sunt in suis causis, non sunt determinata, quin possint aliter evenire. Et quamvis ista duplex cognitio semper in intellectu divino coniungatur, non tamen semper coniungitur in revelatione prophetica, quia impressio agentis non semper adaequat eius virtutem. Unde quandoque revelatio prophetica est impressa quaedam similitudo divinae praescientiae prout inspicit ipsa futura contingentia in seipsis. Et talia sic eveniunt sicut prophetantur, sicut illud Isaiae VII, ecce, virgo concipiet. Quandoque vero prophetica revelatio est impressa similitudo divinae praescientiae prout cognoscit ordinem causarum ad effectus. Et tunc quandoque aliter evenit quam prophetetur. Nec tamen prophetiae subest falsum, nam sensus prophetiae est quod inferiorum causarum dispositio, sive naturalium sive humanorum actuum, hoc habet ut talis effectus eveniat. Et secundum hoc intelligitur verbum Isaiae dicentis, morieris, et non vives, idest, dispositio corporis tui ad mortem ordinatur; et quod dicitur Ionae III, adhuc quadraginta dies, et Ninive subvertetur, idest, hoc merita eius exigunt, ut subvertatur. Dicitur autem Deus poenitere metaphorice, inquantum ad modum poenitentis se habet, prout scilicet mutat sententiam, etsi non mutet consilium. Reply Obj. 2: The Divine foreknowledge regards future things in two ways. First, as they are in themselves, in so far, to wit, as it sees them in their presentiality: second, as in their causes, inasmuch as it sees the order of causes in relation to their effects. And though future contingencies, considered as in themselves, are determinate to one thing, yet, considered as in their causes, they are not so determined but that they can happen otherwise. Again, though this twofold knowledge is always united in the Divine intellect, it is not always united in the prophetic revelation, because an imprint made by an active cause is not always on a par with the virtue of that cause. Hence sometimes the prophetic revelation is an imprinted likeness of the Divine foreknowledge, insofar as the latter regards future contingencies in themselves: and such things happen in the same way as foretold, for example this saying of Isa. 7:14: Behold a virgin shall conceive. Sometimes, however, the prophetic revelation is an imprinted likeness of the Divine foreknowledge as knowing the order of causes to effects; and then at times the event is otherwise than foretold. Yet the prophecy does not cover a falsehood, for the meaning of the prophecy is that inferior causes, whether they be natural causes or human acts, are so disposed as to lead to such a result. In this way we are to understand the saying of Isa. 38:1: Thou shalt die, and not live; in other words, The disposition of thy body has a tendency to death: and the saying of Jonah 3:4, Yet forty days, and Nineveh shall be destroyed, that is to say, Its merits demand that it should be destroyed. God is said to repent, metaphorically, inasmuch as He bears Himself after the manner of one who repents, by changing His sentence, although He changes not His counsel. Ad tertium dicendum quod, quia eadem est veritas prophetiae et divinae praescientiae, ut dictum est, hoc modo ista conditionalis est vera, si aliquid est prophetatum, erit, sicut ista, si aliquid est praescitum, erit. In utraque enim antecedens est impossibile non esse. Unde et consequens est necessarium, non secundum quod est futurum respectu nostri, sed ut consideratur in suo praesenti, prout subiicitur praescientiae divinae, ut in primo dictum est. Reply Obj. 3: Since the same truth of prophecy is the same as the truth of Divine foreknowledge, as stated above, the conditional proposition: If this was prophesied, it will be, is true in the same way as the proposition: If this was foreknown, it will be: for in both cases it is impossible for the antecedent not to be. Hence the consequent is necessary, considered, not as something future in our regard, but as being present to the Divine foreknowledge, as stated in the First Part (Q. 14, A. 13, ad 2). Quaestio 172 Question 172 De causa prophetiae The Cause of Prophecy Deinde considerandum est de causa prophetiae. Et circa hoc quaeruntur sex. We must now consider the cause of prophecy. Under this head there are six points of inquiry: Primo, utrum prophetia sit naturalis. (1) Whether prophecy is natural? Secundo, utrum sit a Deo mediantibus Angelis. (2) Whether it is from God by means of the angels? Tertio, utrum ad prophetiam requiratur dispositio naturalis. (3) Whether a natural disposition is requisite for prophecy? Quarto, utrum requiratur bonitas morum. (4) Whether a good life is requisite? Quinto, utrum sit aliqua prophetia a Daemonibus. (5) Whether any prophecy is from the demons? Sexto, utrum prophetae Daemonum aliquando dicant verum. (6) Whether prophets of the demons ever tell what is true? Articulus 1 Article 1 Utrum prophetia possit esse naturalis Whether prophecy can be natural? Ad primum sic proceditur. Videtur quod prophetia possit esse naturalis. Dicit enim Gregorius in IV Dialog., quod ipsa aliquando animarum vis sua subtilitate aliquid praevidet. Et Augustinus dicit, in XII super Gen. ad Litt., quod animae humanae, secundum quod a sensibus corporis abstrahitur competit futura praevidere. Hoc autem pertinet ad prophetiam. Ergo anima naturaliter potest assequi prophetiam. Objection 1: It would seem that prophecy can be natural. For Gregory says (Dial. iv, 26) that sometimes the mere strength of the soul is sufficiently cunning to foresee certain things: and Augustine says (Gen ad lit. xii, 13) that the human soul, according as it is withdrawn from the sense of the body, is able to foresee the future. Now this pertains to prophecy. Therefore the soul can acquire prophecy naturally. Praeterea, cognitio animae humanae magis viget in vigilando quam in dormiendo. Sed in dormiendo quidam naturaliter praevident quaedam futura, ut patet per philosophum, in libro de somno et Vigil. Ergo multo magis potest homo naturaliter futura praecognoscere. Obj. 2: Further, the human soul’s knowledge is more alert while one wakes than while one sleeps. Now some, during sleep, naturally foresee the future, as the Philosopher asserts (De Somn. et Vigil. ). Much more therefore can a man naturally foreknow the future. Praeterea, homo secundum suam naturam est perfectior animalibus brutis. Sed quaedam animalia bruta habent praecognitionem futurorum ad se pertinentium, sicut formicae praecognoscunt pluvias futuras, quod patet ex hoc quod ante pluviam incipiunt grana in foramen reponere; et similiter etiam pisces praecognoscunt tempestates futuras, ut perpenditur ex eorum motu, dum loca tempestuosa declinant. Ergo multo magis homines naturaliter praecognoscere possunt futura ad se pertinentia, de quibus est prophetia. Est ergo prophetia a natura. Obj. 3: Further, man, by his nature, is more perfect than dumb animals. Yet some dumb animals have foreknowledge of future things that concern them. Thus ants foreknow the coming rains, which is evident from their gathering grain into their nest before the rain commences; and in like manner fish foreknow a coming storm, as may be gathered from their movements in avoiding places exposed to storm. Much more therefore can men foreknow the future that concerns themselves, and of such things is prophecy. Therefore prophecy comes from nature. Praeterea, Prov. XXIX dicitur, cum prophetia defecerit, dissipabitur populus, et sic patet quod prophetia necessaria est ad hominum conservationem. Sed natura non deficit in necessariis. Ergo videtur quod prophetia sit a natura. Obj. 4: Further, it is written (Prov 29:18): When prophecy shall fail, the people shall be scattered abroad; wherefore it is evident that prophecy is necessary for the stability of the human race. Now nature does not fail in necessaries. Therefore it seems that prophecy is from nature. Sed contra est quod dicitur II Pet. I, non enim voluntate humana allata est aliquando prophetia, sed spiritu sancto inspirante, locuti sunt sancti Dei homines. Ergo prophetia non est a natura, sed ex dono spiritus sancti. On the contrary, It is written (2 Pet 1:21): For prophecy came not by the will of man at any time, but the holy men of God spoke, inspired by the Holy Spirit. Therefore prophecy comes not from nature, but through the gift of the Holy Spirit. Respondeo dicendum quod, sicut supra dictum est, prophetica praecognitio potest esse de futuris dupliciter, uno modo, secundum quod sunt in seipsis; alio modo, secundum quod sunt in suis causis. Praecognoscere autem futura secundum quod sunt in seipsis, est proprium divini intellectus, cuius aeternitati sunt omnia praesentia, ut in primo dictum est. Et ideo talis praecognitio futurorum non potest esse a natura, sed solum ex revelatione divina. Futura vero in suis causis possunt praecognosci naturali cognitione etiam ab homine, sicut medicus praecognoscit sanitatem vel mortem futuram in aliquibus causis, quarum ordinem ad tales effectus experimento praecognoverunt. Et talis praecognitio futurorum potest intelligi esse in homine a natura dupliciter. Uno modo, sic quod statim anima, ex eo quod in seipsa habet, possit futura praecognoscere. Et sic sicut Augustinus dicit, XII super Gen. ad Litt., quidam voluerunt animam humanam habere quandam vim divinationis in seipsa. Et hoc videtur esse secundum opinionem Platonis, qui posuit quod animae habent omnium rerum cognitionem per participationem idearum, sed ista cognitio obnubilatur in eis per coniunctionem corporis, in quibusdam tamen plus, in quibusdam vero minus, secundum corporis puritatem diversam. Et secundum hoc, posset dici quod homines habentes animas non multum obtenebratas ex corporum unione, possunt talia futura praecognoscere secundum propriam scientiam. Contra hoc autem obiicit Augustinus, cur non semper potest, scilicet vim divinationis habere anima, cum semper velit? I answer that, As stated above (Q. 171, A. 6, ad 2) prophetic foreknowledge may regard future things in two ways: in one way, as they are in themselves; in another way, as they are in their causes. Now, to foreknow future things, as they are in themselves, is proper to the Divine intellect, to Whose eternity all things are present, as stated in the First Part (Q. 14, A. 13). Wherefore such like foreknowledge of the future cannot come from nature, but from Divine revelation alone. On the other hand, future things can be foreknown in their causes with a natural knowledge even by man: thus a physician foreknows future health or death in certain causes, through previous experimental knowledge of the order of those causes to such effects. Such like knowledge of the future may be understood to be in a man by nature in two ways. In one way that the soul, from that which it holds, is able to foreknow the future, and thus Augustine says (Gen ad lit. xii, 13): Some have deemed the human soul to contain a certain power of divination. This seems to be in accord with the opinion of Plato, who held that our souls have knowledge of all things by participating in the ideas; but that this knowledge is obscured in them by union with the body; yet in some more, in others less, according to a difference in bodily purity. According to this it might be said that men, whose souls are not much obscured through union with the body, are able to foreknow such like future things by their own knowledge. Against this opinion Augustine says (Gen ad lit. xii, 13): How is it that the soul cannot always have this power of divination, since it always wishes to have it? Sed quia verius esse videtur quod anima ex sensibilibus cognitionem acquirat, secundum sententiam Aristotelis, ut in primo dictum est; ideo melius est dicendum alio modo, quod praecognitionem talium futurorum homines non habent sed, acquirere possunt per viam experimentalem; in qua iuvantur per naturalem dispositionem secundum quam in homine invenitur perfectio virtutis imaginativae et claritas intelligentiae. Since, however, it seems truer, according to the opinion of Aristotle, that the soul acquires knowledge from sensibles, as stated in the First Part (Q. 84, A. 6), it is better to have recourse to another explanation, and to hold that men have no such foreknowledge of the future, but that they can acquire it by means of experience, wherein they are helped by their natural disposition, which depends on the perfection of a man’s imaginative power, and the clarity of his understanding. Et tamen haec praecognitio futurorum differt a prima, quae habetur ex revelatione divina, dupliciter. Primo quidem, quia prima potest esse quorumcumque eventuum, et infallibiliter. Haec autem praecognitio quae naturaliter haberi potest, est circa quosdam effectus ad quos se potest extendere experientia humana. Secundo, quia prima prophetia est secundum immobilem veritatem, non autem secunda, sed potest ei subesse falsum. Prima autem praecognitio proprie pertinet ad prophetiam, non secunda, quia, sicut supra dictum est, prophetica cognitio est eorum quae excedunt universaliter humanam cognitionem. Et ideo dicendum est quod prophetia simpliciter dicta non potest esse a natura, sed solum ex revelatione divina. Nevertheless this latter foreknowledge of the future differs in two ways from the former, which comes through Divine revelation. First, because the former can be about any events whatever, and this infallibly; whereas the latter foreknowledge, which can be had naturally, is about certain effects, to which human experience may extend. Second, because the former prophecy is according to the unchangeable truth, while the latter is not, and can cover a falsehood. Now the former foreknowledge, and not the latter, properly belongs to prophecy, because, as stated above (Q. 171, A. 3), prophetic knowledge is of things which naturally surpass human knowledge. Consequently we must say that prophecy strictly so called cannot be from nature, but only from Divine revelation. Ad primum ergo dicendum quod anima, quando abstrahitur a corporalibus, aptior redditur ad percipiendum influxum spiritualium substantiarum, et etiam ad percipiendum subtiles motus qui ex impressionibus causarum naturalium in imaginatione humana relinquuntur, a quibus percipiendis anima impeditur cum fuerit circa sensibilia occupata. Et ideo Gregorius dicit quod anima quando appropinquat ad mortem, praecognoscit quaedam futura subtilitate suae naturae, prout scilicet percipit etiam modicas impressiones. Aut etiam cognoscit futura revelatione angelica. Non autem propria virtute. Quia, ut Augustinus dicit, XII super Gen. ad Litt., si hoc esset, tunc haberet quandocumque vellet, in sua potestate futura praecognoscere, quod patet esse falsum. Reply Obj. 1: When the soul is withdrawn from corporeal things, it becomes more adapted to receive the influence of spiritual substances, and also is more inclined to receive the subtle motions which take place in the human imagination through the impression of natural causes, whereas it is hindered from receiving them while occupied with sensible things. Hence Gregory says (Dial. iv, 26) that the soul, at the approach of death, foresees certain future things, by reason of the subtlety of its nature, inasmuch as it is receptive even of slight impressions. Or again, it knows future things by a revelation of the angels; but not by its own power, because according to Augustine (Gen ad lit. xii, 13), if this were so, it would be able to foreknow the future whenever it willed, which is clearly false. Ad secundum dicendum quod praecognitio futurorum quae fit in somnis, est aut ex revelatione substantiarum spiritualium, aut ex causa corporali, ut dictum est cum de divinationibus ageretur. Utrumque autem melius potest fieri in dormientibus quam in vigilantibus, quia anima vigilantis est occupata circa exteriora sensibilia, unde minus potest percipere subtiles impressiones vel spiritualium substantiarum vel etiam causarum naturalium. Quantum tamen ad perfectionem iudicii, plus viget ratio in vigilando quam in dormiendo. Reply Obj. 2: Knowledge of the future by means of dreams, comes either from the revelation of spiritual substances, or from a corporeal cause, as stated above (Q. 95, A. 6), when we were treating of divination. Now both these causes are more applicable to a person while asleep than while awake, because, while awake, the soul is occupied with external sensibles, so that it is less receptive of the subtle impressions either of spiritual substances, or even of natural causes; although as regards the perfection of judgment, the reason is more alert in waking than in sleeping. Ad tertium dicendum quod bruta etiam animalia non habent praecognitionem futurorum effectuum nisi secundum quod ex suis causis praecognoscuntur, ex quibus eorum phantasiae moventur. Et magis quam hominum, quia phantasiae hominum, maxime in vigilando, disponuntur magis secundum rationem quam secundum impressionem naturalium causarum. Ratio autem facit in homine multo abundantius id quod in brutis facit impressio causarum naturalium. Et adhuc magis adiuvat hominem divina gratia prophetas inspirans. Reply Obj. 3: Even dumb animals have no foreknowledge of future events, except as these are foreknown in their causes, whereby their imagination is moved more than man’s, because man’s imagination, especially in waking, is more disposed according to reason than according to the impression of natural causes. Yet reason effects much more amply in man, that which the impression of natural causes effects in dumb animals; and Divine grace by inspiring the prophecy assists man still more. Ad quartum dicendum quod lumen propheticum se extendit etiam ad directiones humanorum actuum. Et secundum hoc, prophetia necessaria est ad populi gubernationem. Et praecipue in ordine ad cultum divinum, ad quem natura non sufficit, sed requiritur gratia. Reply Obj. 4: The prophetic light extends even to the direction of human acts; and in this way prophecy is requisite for the government of a people, especially in relation to Divine worship; since for this nature is not sufficient, and grace is necessary. Articulus 2 Article 2 Utrum prophetica revelatio non fiat per angelos Whether prophetic revelation comes through the angels? Ad secundum sic proceditur. Videtur quod prophetica revelatio non fiat per Angelos. Dicitur enim Sap. VII, quod sapientia Dei in animas sanctas se transfert, et amicos Dei et prophetas constituit. Sed amicos Dei constituit immediate. Ergo etiam prophetas facit immediate, non mediantibus Angelis. Objection 1: It would seem that prophetic revelation does not come through the angels. For it is written (Wis 7:27) that Divine wisdom conveyeth herself into holy souls, and maketh the friends of God, and the prophets. Now wisdom makes the friends of God immediately. Therefore it also makes the prophets immediately, and not through the medium of the angels.