QUESTIONS 171-182 PERTAINING TO KNOWLEDGE QUESTIONS 171-175 QUESTION OF PROPHECY (SIX ARTICLES) After treating individually of all the virtues and vices that pertain to men of all conditions and estates, we must now consider those things which pertain especially to certain men. Now there is a triple difference between men as regards things connected with the soul’s habits and acts. First, in reference to the various gratuitous graces, according to 1 Corinthians 12:4,7: “There are diversities of graces... and to one... by the Spirit is given the word of wisdom, to another the word of knowledge,” etc.

Another difference arises from the diversities of life, namely the active and the contemplative life, which correspond to diverse purposes of operation, wherefore it is stated ( 1 Corinthians 12:4,7) that “there are diversities of operations.” For the purpose of operation in Martha, who “was busy about much serving,” which pertains to the active life, differed from the purpose of operation in Mary, “who sitting... at the Lord’s feet, heard His word” ( Luke 10:39,40), which pertains to the contemplative life. A third difference corresponds to the various duties and states of life, as expressed in Ephesians 4:11, “And He gave some apostles; and some prophets; and other some evangelists; and other some pastors and doctors”: and this pertains to diversity of ministries, of which it is written ( 1 Corinthians 12:5): “There are diversities of ministries.”

With regard to gratuitous graces, which are the first object to be considered, it must be observed that some of them pertain to knowledge, some to speech, and some to operation. Now all things pertaining to knowledge may be comprised under “prophecy,” since prophetic revelation extends not only to future events relating to man, but also to things relating to God, both as to those which are to be believed by all and are matters of “faith,” and as to yet higher mysteries, which concern the perfect and belong to “wisdom.” Again, prophetic revelation is about things pertaining to spiritual substances, by whom we are urged to good or evil; this pertains to the “discernment of spirits.” Moreover it extends to the direction of human acts, and this pertains to “knowledge,” as we shall explain further on ( Q(177) ). Accordingly we must first of all consider prophecy, and rapture which is a degree of prophecy.

Prophecy admits of four heads of consideration: (1) its essence; (2) its cause; (3) the mode of prophetic knowledge; (4) the division of prophecy.

Under the first head there are six points of inquiry: (1) Whether prophecy pertains to knowledge? (2) Whether it is a habit? (3) Whether it is only about future contingencies? (4) Whether a prophet knows all possible matters of prophecy? (5) Whether a prophet distinguishes that which he perceives by the gift of God, from that which he perceives by his own spirit? (6) Whether anything false can be the matter of prophecy?

P(2b)- Q(171)- A(1) Whether prophecy pertains to knowledge?

P(2b)- Q(171)- A(1)- O(1) — It would seem that prophecy does not pertain to knowledge. For it is written (Ecclus. 48:14) that after death the body of Eliseus prophesied, and further on (Ecclus. 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.

P(2b)- Q(171)- A(1)- O(2) — Further, it is written ( 1 Corinthians 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.

P(2b)- Q(171)- A(1)- O(3) — Further, every cognitive perfection excludes folly and madness. Yet both of these are consistent with prophecy; for it is written ( Hosea 9:7): “Know ye, O Israel, that the prophet was foolish and mad [*Vulg.: ‘the spiritual man was mad’].” Therefore prophecy is not a cognitive perfection.

P(2b)- Q(171)- A(1)- O(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 [*Prolog. super Psalt. i]. Therefore it would seem that prophecy does not pertain to the intellect more than to the affections.

P(2b)- Q(171)- A(1) — On the contrary, It is written ( 1 Kings 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.

P(2b)- Q(171)- A(1) — 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],” [*The Latin ‘vates’ is from the Greek \phates\, and may be rendered ‘soothsayer’] (Etym. viii, 7).

Since, however, it is written ( 1 Corinthians 12:7): “The manifestation of the Spirit is given to every man unto profit,” and further on ( Corinthians 14:12): “Seek to abound unto the edification of the Church,” it follows that prophecy consists secondarily in speech, in so far as the prophets declare for the instruction of others, the things they know through being taught of God, according to the saying of Isaiah 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 “proefatores [foretellers], because they tell from afar [porro fantur],” that is, speak from a distance, “and foretell the truth about things to come.”

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 Mark 16:20, “They... preached everywhere, the Lord working withal and confirming the word with signs that followed.”

Hence, thirdly, prophecy is concerned with the working of miracles, as a kind of confirmation of the prophetic utterances. Wherefore it is written ( Deuteronomy 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.”

P(2b)- Q(171)- A(1)- RO(1) — These passages speak of prophecy in reference to the third point just mentioned, which regards the proof of prophecy.

P(2b)- Q(171)- A(1)- RO(2) — The Apostle is speaking there of the prophetic utterances.

P(2b)- Q(171)- A(1)- RO(3) — Those prophets who are described as foolish and mad are not true but false prophets, of whom it is said ( Jeremiah 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 ( Ezekiel 13:3): “Woe to the foolish prophets, that follow their own spirit, and see nothing.”

P(2b)- Q(171)- A(1)- RO(4) — It is requisite to prophecy that the intention of the mind be raised to the perception of Divine things: wherefore it is written ( Ezekiel 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 Ghost, 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.”

P(2b)- Q(171)- A(2) Whether prophecy is a habit?

P(2b)- Q(171)- A(2)- O(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 ( P(2a), Q(22) , A(2) ); whereas prophecy pertains principally to knowledge, as stated in the foregoing Article. Therefore prophecy is a habit.

P(2b)- Q(171)- A(2)- O(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.

P(2b)- Q(171)- A(2)- O(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 ( P(2a), Q(110), A(2) ). Therefore prophecy is a habit.

P(2b)- Q(171)- A(2) — On the contrary, A habit is something “whereby we act when we will,” as the Commentator [*Averroes or Ibn Roshd, 1120-1198] says (De Anima iii). But a man cannot make use of prophecy when he will, as appears in the case of Eliseus ( 2 Kings 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.

P(2b)- Q(171)- A(2) — I answer that, As the Apostle says ( Ephesians 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; secondly, 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 ( 2 Kings 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 active 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 Psalm 35:10, “In Thy light we shall see light.”

It follows therefore that the prophetic light is in the prophet’s soul by way of a passion or transitory impression. This is indicated Exodus 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 ( Isaiah 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.”

But a habit is an abiding form. Wherefore it is evident that, properly speaking, prophecy is not a habit.

P(2b)- Q(171)- A(2)- RO(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.

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 possible intellect is passive to the light of the active intellect, so too in prophetic knowledge the human intellect is passive to the enlightening of the Divine light.

P(2b)- Q(171)- A(2)- RO(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.”

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 Jeremiah 1:5, “And I made thee a prophet unto the nations.”

P(2b)- Q(171)- A(2)- RO(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. Secondly, 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.

P(2b)- Q(171)- A(3) Whether prophecy is only about future contingencies?

P(2b)- Q(171)- A(3)- O(1) — It would seem that prophecy is only about future contingencies. For Cassiodorus says [*Prol. super Psalt. i] 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.

P(2b)- Q(171)- A(3)- O(2) — Further, according to 1 Corinthians 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 ( P(2a), 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.

P(2b)- Q(171)- A(3)- O(3) — Further, difference of object causes difference of species, as stated above ( P(2a), 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.

P(2b)- Q(171)- A(3) — On the contrary, Gregory says (Hom. i super Ezech.) that some prophecies are “about the future, for instance ( Isaiah 7:14), ‘Behold a virgin shall conceive, and bear a son’“; some are “about the past, as ( Genesis 1:1), ‘In the beginning God created heaven and earth’“; some are “about the present,” as ( 1 Corinthians 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.

P(2b)- Q(171)- A(3) — 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 active 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 Isaiah 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 Isaiah 40:12, “Who hath measured the waters in the hollow of His hand,” etc. It also contains matters relating to human conduct, according to Isaiah 58:1, “Deal thy bread to the hungry,” etc.; and besides this it contains things pertaining to future events, according to Isaiah 47:9, “Two things shall come upon thee suddenly in one day, barrenness and widowhood.”

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 ( 2 Kings 5:26), and in like manner the secret thoughts of one man are manifested prophetically to another, according to 1 Corinthians 14:25; and again in this way what one man knows by demonstration may be revealed to another prophetically.

The second degree comprises those things which surpass the knowledge of all men without exception, not that they are in themselves unknowable, but on account of a defect in human knowledge; such as the mystery of the Trinity, which was revealed by the Seraphim saying: “Holy, Holy, Holy,” etc. ( Isaiah 6:3).

The last degree comprises things remote from the knowledge of all men, through being in themselves unknowable; such are future contingencies, the truth of which is indeterminate. And since that which is predicated universally and by its very nature, takes precedence of that which is predicated in a limited and relative sense, it follows that revelation of future events belongs most properly to prophecy, and from this prophecy apparently takes its name. Hence Gregory says (Hom. i super Ezech.): “And since a prophet is so called because he foretells the future, his name loses its significance when he speaks of the past or present.”

P(2b)- Q(171)- A(3)- RO(1) — Prophecy is there defined according to its proper signification; and it is in this sense that it is differentiated from the other gratuitous graces.

P(2b)- Q(171)- A(3)- RO(2) — This is evident from what has just been said. We might also reply that all those things that are the matter of prophecy have the common aspect of being unknowable to man except by Divine revelation; whereas those that are the matter of “wisdom,” “knowledge,” and the “interpretation of speeches,” can be known by man through natural reason, but are manifested in a higher way through the enlightening of the Divine light. As to “faith,” although it is about things invisible to man, it is not concerned with the knowledge of the things believed, but with a man’s certitude of assent to things known by others.

P(2b)- Q(171)- A(3)- RO(3) — The formal element in prophetic knowledge is the Divine light, which being one, gives unity of species to prophecy, although the things prophetically manifested by the Divine light are diverse.

P(2b)- Q(171)- A(4) Whether by the Divine revelation a prophet knows all that can be known prophetically?

P(2b)- Q(171)- A(4)- O(1) — It would seem that by the Divine revelation a prophet knows all that can be known prophetically. For it is written ( Amos 3:7): “The Lord God doth nothing without revealing His secret to His servants the prophets.”

Now whatever is revealed prophetically is something done by God.

Therefore there is not one of them but what is revealed to the prophet.

P(2b)- Q(171)- A(4)- O(2) — Further, “God’s works are perfect” ( Deuteronomy 32:4). Now prophecy is a “Divine revelation,” as stated above ( A(3) ). Therefore it is perfect; and this would not be so unless all possible matters of prophecy were revealed prophetically, since “the perfect is that which lacks nothing” (Phys. iii, 6). Therefore all possible matters of prophecy are revealed to the prophet.

P(2b)- Q(171)- A(4)- O(3) — Further, the Divine light which causes prophecy is more powerful than the right of natural reason which is the cause of human science. Now a man who has acquired a science knows whatever pertains to that science; thus a grammarian knows all matters of grammar. Therefore it would seem that a prophet knows all matters of prophecy.

P(2b)- Q(171)- A(4) — On the contrary, Gregory says (Hom. i super Ezech.) that “sometimes the spirit of prophecy indicates the present to the prophet’s mind and nowise the future; and sometimes it points not to the present but to the future.” Therefore the prophet does not know all matters of prophecy.

P(2b)- Q(171)- A(4) — I answer that, Things which differ from one another need not exist simultaneously, save by reason of some one thing in which they are connected and on which they depend: thus it has been stated above ( P(2a), Q(65) , AA(1),2 ) that all the virtues must needs exist simultaneously on account of prudence and charity. Now all the things that are known through some principle are connected in that principle and depend thereon. Hence he who knows a principle perfectly, as regards all to which its virtue extends, knows at the same time all that can be known through that principle; whereas if the common principle is unknown, or known only in a general way, it does not follow that one knows all those things at the same time, but each of them has to be manifested by itself, so that consequently some of them may be known, and some not.

Now the principle of those things that are prophetically manifested by the Divine light is the first truth, which the prophets do not see in itself.

Wherefore there is no need for their knowing all possible matters of prophecy; but each one knows some of them according to the special revelation of this or that matter.

P(2b)- Q(171)- A(4)- RO(1) — The Lord reveals to the prophets all things that are necessary for the instruction of the faithful; yet not all to every one, but some to one, and some to another.

P(2b)- Q(171)- A(4)- RO(2) — Prophecy is by way of being something imperfect in the genus of Divine revelation: hence it is written ( Corinthians 13:8) that “prophecies shall be made void,” and that “we prophesy in part,” i.e. imperfectly. The Divine revelation will be brought to its perfection in heaven; wherefore the same text continues ( Corinthians 13:10): “When that which is perfect is come, that which is in part shall be done away.”

Consequently it does not follow that nothing is lacking to prophetic revelation, but that it lacks none of those things to which prophecy is directed.

P(2b)- Q(171)- A(4)- RO(3) — He who has a science knows the principles of that science, whence whatever is pertinent to that science depends; wherefore to have the habit of a science perfectly, is to know whatever is pertinent to that science. But God Who is the principle of prophetic knowledge is not known in Himself through prophecy; wherefore the comparison fails.

P(2b)- Q(171)- A(5) Whether the prophet always distinguishes what he says by his own spirit from what he says by the prophetic spirit?

P(2b)- Q(171)- A(5)- O(1) — It would seem that the prophet always distinguishes what he says by his own spirit from what he says by the prophetic spirit. For Augustine states (Confess. vi, 13) that his mother said “she could, through a certain feeling, which in words she could not express, discern betwixt Divine revelations, and the dreams of her own soul.” Now prophecy is a Divine revelation, as stated above ( A(3) ).

Therefore the prophet always distinguishes what he says by the spirit of prophecy, from what he says by his own spirit.

P(2b)- Q(171)- A(5)- O(2) — Further, God commands nothing impossible, as Jerome [*Pelagius. Ep. xvi, among the supposititious works of St.

Jerome] says. Now the prophets were commanded ( Jeremiah 23:28): “The prophet that hath a dream, let him tell a dream; and he that hath My word, let him speak My word with truth.”

Therefore the prophet can distinguish what he has through the spirit of prophecy from what he sees otherwise.

P(2b)- Q(171)- A(5)- O(3) — Further, the certitude resulting from a Divine light is greater than that which results from the light of natural reason.

Now he that has science, by the light of natural reason knows for certain that he has it. Therefore he that has prophecy by a Divine light is much more certain that he has it.

P(2b)- Q(171)- A(5) — On the contrary, Gregory says (Hom. i super Ezech.): “It must be observed that sometimes the holy prophets, when consulted, utter certain things by their own spirit, through being much accustomed to prophesying, and think they are speaking by the prophetic spirit.”

P(2b)- Q(171)- A(5) — I answer that, The prophet’s mind is instructed by God in two ways: in one way by an express revelation, in another way by a most mysterious instinct to “which the human mind is subjected without knowing it,” as Augustine says (Genesis ad lit. ii, 17). Accordingly the prophet has the greatest certitude about those things which he knows by an express revelation, and he has it for certain that they are revealed to him by God; wherefore it is written ( Jeremiah 26:15): “In truth the Lord sent me to you, to speak all these words in your hearing.” Else, were he not certain about this, the faith which relies on the utterances of the prophet would not be certain. A sign of the prophet’s certitude may be gathered from the fact that Abraham being admonished in a prophetic vision, prepared to sacrifice his only-begotten son, which he nowise would have done had he not been most certain of the Divine revelation.

On the other hand, his position with regard to the things he knows by instinct is sometimes such that he is unable to distinguish fully whether his thoughts are conceived of Divine instinct or of his own spirit. And those things which we know by Divine instinct are not all manifested with prophetic certitude, for this instinct is something imperfect in the genus of prophecy. It is thus that we are to understand the saying of Gregory. Lest, however, this should lead to error, “they are very soon set aright by the Holy Ghost [*For instance, cf. 2 Kings 7:3 seqq.], and from Him they hear the truth, so that they reproach themselves for having said what was untrue,” as Gregory adds (Hom. i super Ezech.).

The arguments set down in the first place consider the revelation that is made by the prophetic spirit; wherefore the answer to all the objections is clear.

P(2b)- Q(171)- A(6) Whether things known or declared prophetically can be false?

P(2b)- Q(171)- A(6)- O(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.

P(2b)- Q(171)- A(6)- O(2) — Further, Isaias prophesied to Ezechias saying ( Isaiah 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 ( 2 Kings 20:6). Again the Lord said ( Jeremiah 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 [Vulg.: ‘God’] 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.

P(2b)- Q(171)- A(6)- O(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.

P(2b)- Q(171)- A(6) — On the contrary, Cassiodorus says [*Prol. in Psalt. i] 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.

P(2b)- Q(171)- A(6) — 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 [*Comment. in Daniel ii, 10] 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 P(1), Q(16) , A(8) .

Therefore nothing false can come under prophecy.

P(2b)- Q(171)- A(6)- RO(1) — As stated in the P(1), 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.

P(2b)- Q(171)- A(6)- RO(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: secondly, 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, in so far as the latter regards future contingencies in themselves: and such things happen in the same way as foretold, for example this saying of Isaiah 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 Isaiah 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” [*Cf. P(1), Q(19) , A(7), ad 2].

P(2b)- Q(171)- A(6)- RO(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 P(1), Q(14) , A(13), ad 2.

QUESTION OF THE CAUSE OF PROPHECY (SIX ARTICLES) We must now consider the cause of prophecy. Under this head there are six points of inquiry: (1) Whether prophecy is natural? (2) Whether it is from God by means of the angels? (3) Whether a natural disposition is requisite for prophecy? (4) Whether a good life is requisite? (5) Whether any prophecy is from the demons? (6) Whether prophets of the demons ever tell what is true?

P(2b)- Q(172)- A(1) Whether prophecy can be natural?

P(2b)- Q(172)- A(1)- O(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 (Genesis 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 [*Cf. P(1), Q(86) , A(4), ad 2]. Now this pertains to prophecy. Therefore the soul can acquire prophecy naturally.

P(2b)- Q(172)- A(1)- O(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. [*De Divinat. per Somn. ii, which is annexed to the work quoted]). Much more therefore can a man naturally foreknow the future.

P(2b)- Q(172)- A(1)- O(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.

P(2b)- Q(172)- A(1)- O(4) — Further, it is written ( Proverbs 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” [*Aristotle, de Anima iii, 9]. Therefore it seems that prophecy is from nature.

P(2b)- Q(172)- A(1) — On the contrary, It is written ( 2 Peter 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 Ghost.”

Therefore prophecy comes not from nature, but through the gift of the Holy Ghost.

P(2b)- Q(172)- A(1) — 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 P(1), 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 (Genesis 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 [*Phaed. xxvii; Civit. vi], 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 (Genesis ad lit. xii, 13): “How is it that the soul cannot always have this power of divination, since it always wishes to have it?”

Since, however, it seems truer, according to the opinion of Aristotle, that the soul acquires knowledge from sensibles, as stated in the P(1), 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.

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. Secondly, because the former prophecy is “according to the unchangeable truth” [* Q(171), A(3), O(1) ], 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.

P(2b)- Q(172)- A(1)- RO(1) — When the soul is withdrawn from corporeal things, it becomes more adapted to receive the influence of spiritual substances [*Cf. P(1), Q(88) , A(4), ad 2], 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 (Genesis ad lit. xii, 13), “if this were so, it would be able to foreknow the future whenever it willed,” which is clearly false.

P(2b)- Q(172)- A(1)- O(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.

P(2b)- Q(172)- A(1)- RO(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.

P(2b)- Q(172)- A(1)- RO(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.

P(2b)- Q(172)- A(2) Whether prophetic revelation comes through the angels?

P(2b)- Q(172)- A(2)- O(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.

P(2b)- Q(172)- A(2)- O(2) — Further, prophecy is reckoned among the gratuitous graces. But the gratuitous graces are from the Holy Ghost, according to 1 Corinthians 12:4, “There are diversities of graces, but the same Spirit.” Therefore the prophetic revelation is not made by means of an angel.

P(2b)- Q(172)- A(2)- O(3) — Further, Cassiodorus [*Prol. in Psalt. i] says that prophecy is a “Divine revelation”: whereas if it were conveyed by the angels, it would be called an angelic revelation. Therefore prophecy is not bestowed by means of the angels.

P(2b)- Q(172)- A(2) — On the contrary, Dionysius says (Coel. Hier. iv): “Our glorious fathers received Divine visions by means of the heavenly powers”; and he is speaking there of prophetic visions. Therefore prophetic revelation is conveyed by means of the angels.

P(2b)- Q(172)- A(2) — I answer that, As the Apostle says ( Romans 13:1), “Things that are of God are well ordered [*Vulg.: ‘Those that are, are ordained of God.’].” Now the Divine ordering, according to Dionysius [*Coel. Hier. iv; Eccl. Hier. v], is such that the lowest things are directed by middle things. Now the angels hold a middle position between God and men, in that they have a greater share in the perfection of the Divine goodness than men have. Wherefore the Divine enlightenments and revelations are conveyed from God to men by the angels. Now prophetic knowledge is bestowed by Divine enlightenment and revelation. Therefore it is evident that it is conveyed by the angels.

P(2b)- Q(172)- A(2)- RO(1) — Charity which makes man a friend of God, is a perfection of the will, in which God alone can form an impression; whereas prophecy is a perfection of the intellect, in which an angel also can form an impression, as stated in the P(1), Q(111), A(1), wherefore the comparison fails between the two.

P(2b)- Q(172)- A(2)- RO(2) — The gratuitous graces are ascribed to the Holy Ghost as their first principle: yet He works grace of this kind in men by means of the angels.

P(2b)- Q(172)- A(2)- RO(3) — The work of the instrument is ascribed to the principal agent by whose power the instrument acts. And since a minister is like an instrument, prophetic revelation, which is conveyed by the ministry of the angels, is said to be Divine.

P(2b)- Q(172)- A(3) Whether a natural disposition is requisite for prophecy?

P(2b)- Q(172)- A(3)- O(1) — It would seem that a natural disposition is requisite for prophecy. For prophecy is received by the prophet according to the disposition of the recipient, since a gloss of Jerome on Amos 1:2, “The Lord will roar from Sion,” says: “Anyone who wishes to make a comparison naturally turns to those things of which he has experience, and among which his life is spent. For example, sailors compare their enemies to the winds, and their losses to a shipwreck. In like manner Amos, who was a shepherd, likens the fear of God to that which is inspired by the lion’s roar.” Now that which is received by a thing according to the mode of the recipient requires a natural disposition. Therefore prophecy requires a natural disposition.

P(2b)- Q(172)- A(3)- O(2) — Further, the considerations of prophecy are more lofty than those of acquired science. Now natural indisposition hinders the considerations of acquired science, since many are prevented by natural indisposition from succeeding to grasp the speculations of science. Much more therefore is a natural disposition requisite for the contemplation of prophecy.

P(2b)- Q(172)- A(3)- O(3) — Further, natural indisposition is a much greater obstacle than an accidental impediment. Now the considerations of prophecy are hindered by an accidental occurrence. For Jerome says in his commentary on Matthew [*The quotation is from Origen, Hom. vi in Num.] that “at the time of the marriage act, the presence of the Holy Ghost will not be vouchsafed, even though it be a prophet that fulfils the duty of procreation.” Much more therefore does a natural indisposition hinder prophecy; and thus it would seem that a good natural disposition is requisite for prophecy.

P(2b)- Q(172)- A(3) — On the contrary, Gregory says in a homily for Pentecost (xxx in Ev.): “He,” namely the Holy Ghost, “fills the boy harpist and makes him a Psalmist; He fills the herdsman plucking wild figs, and makes him a prophet.” Therefore prophecy requires no previous disposition, but depends on the will alone of the Holy Ghost, of Whom it is written ( 1 Corinthians 12:2): “All these things, one and the same Spirit worketh, dividing to every one according as He will.”

P(2b)- Q(172)- A(3) — I answer that, As stated above ( A(1) ), prophecy in its true and exact sense comes from Divine inspiration; while that which comes from a natural cause is not called prophecy except in a relative sense. Now we must observe that as God Who is the universal efficient cause requires neither previous matter nor previous disposition of matter in His corporeal effects, for He is able at the same instant to bring into being matter and disposition and form, so neither does He require a previous disposition in His spiritual effects, but is able to produce both the spiritual effect and at the same time the fitting disposition as requisite according to the order of nature. More than this, He is able at the same time, by creation, to produce the subject, so as to dispose a soul for prophecy and give it the prophetic grace, at the very instant of its creation.

P(2b)- Q(172)- A(3)- RO(1) — It matters not to prophecy by what comparisons the thing prophesied is expressed; and so the Divine operation makes no change in a prophet in this respect. Yet if there be anything in him incompatible with prophecy, it is removed by the Divine power.

P(2b)- Q(172)- A(3)- RO(2) — The considerations of science proceed from a natural cause, and nature cannot work without a previous disposition in matter. This cannot be said of God Who is the cause of prophecy.

P(2b)- Q(172)- A(3)- RO(3) — A natural indisposition, if not removed, might be an obstacle to prophetic revelation, for instance if a man were altogether deprived of the natural senses. In the same way a man might be hindered from the act of prophesying by some very strong passion, whether of anger, or of concupiscence as in coition, or by any other passion. But such a natural indisposition as this is removed by the Divine power, which is the cause of prophecy.

P(2b)- Q(172)- A(4) Whether a good life is requisite for prophecy?

P(2b)- Q(172)- A(4)- O(1) — It would seem that a good life is requisite for prophecy. For it is written (Wis. 7:27) that the wisdom of God “through nations conveyeth herself into holy souls,” and “maketh the friends of God, and prophets.” Now there can be no holiness without a good life and sanctifying grace. Therefore prophecy cannot be without a good life and sanctifying grace.

P(2b)- Q(172)- A(4)- O(2) — Further, secrets are not revealed save to a friend, according to John 15:15, “But I have called you friends, because all things whatsoever I have heard of My Father, I have made known to you.”

Now God reveals His secrets to the prophets ( Amos 3:7). Therefore it would seem that the prophets are the friends of God; which is impossible without charity. Therefore seemingly prophecy cannot be without charity; and charity is impossible without sanctifying grace.

P(2b)- Q(172)- A(4)- O(3) — Further, it is written ( Matthew 7:15) “Beware of false prophets, who come to you in the clothing of sheep, but inwardly they are ravening wolves.”

Now all who are without grace are likened inwardly to a ravening wolf, and consequently all such are false prophets. Therefore no man is a true prophet except he be good by grace.

P(2b)- Q(172)- A(4)- O(4) — Further, the Philosopher says (De Somn. et Vigil. [*Cf. De Divinat. per Somn. i, which is annexed to the work quoted]) that “if interpretation of dreams is from God, it is unfitting for it to be bestowed on any but the best.” Now it is evident that the gift of prophecy is from God. Therefore the gift of prophecy is vouchsafed only to the best men.

P(2b)- Q(172)- A(4) — On the contrary, To those who had said, “Lord, have we not prophesied in Thy name?” this reply is made: “I never knew you” ( Matthew 7:22,23). Now “the Lord knoweth who are His” ( 2 Timothy 2:19). Therefore prophecy can be in those who are not God’s by grace.

P(2b)- Q(172)- A(4) — I answer that, A good life may be considered from two points of view. First, with regard to its inward root, which is sanctifying grace. Secondly, with regard to the inward passions of the soul and the outward actions. Now sanctifying grace is given chiefly in order that man’s soul may be united to God by charity. Wherefore Augustine says (De Trin. xv, 18): “A man is not transferred from the left side to the right, unless he receive the Holy Ghost, by Whom he is made a lover of God and of his neighbor.” Hence whatever can be without charity can be without sanctifying grace, and consequently without goodness of life. Now prophecy can be without charity; and this is clear on two counts. First, on account of their respective acts: for prophecy pertains to the intellect, whose act precedes the act of the will, which power is perfected by charity. For this reason the Apostle ( 1 Corinthians 13) reckons prophecy with other things pertinent to the intellect, that can be had without charity. Secondly, on account of their respective ends. For prophecy like other gratuitous graces is given for the good of the Church, according to 1 Corinthians 12:7, “The manifestation of the Spirit is given to every man unto profit”; and is not directly intended to unite man’s affections to God, which is the purpose of charity. Therefore prophecy can be without a good life, as regards the first root of this goodness.

If, however, we consider a good life, with regard to the passions of the soul, and external actions, from this point of view an evil life is an obstacle to prophecy. For prophecy requires the mind to be raised very high in order to contemplate spiritual things, and this is hindered by strong passions, and the inordinate pursuit of external things. Hence we read of the sons of the prophets ( 2 Kings 4:38) that they “dwelt together with [Vulg.: ‘before’]” Eliseus, leading a solitary life, as it were, lest worldly employment should be a hindrance to the gift of prophecy.

P(2b)- Q(172)- A(4)- RO(1) — Sometimes the gift of prophecy is given to a man both for the good of others, and in order to enlighten his own mind; and such are those whom Divine wisdom, “conveying itself” by sanctifying grace to their minds, “maketh the friends of God, and prophets.” Others, however, receive the gift of prophecy merely for the good of others. Hence Jerome commenting on Matthew 7:22, says: “Sometimes prophesying, the working of miracles, and the casting out of demons are accorded not to the merit of those who do these things, but either to the invoking the name of Christ, or to the condemnation of those who invoke, and for the good of those who see and hear.”

P(2b)- Q(172)- A(4)- RO(2) — Gregory [*Hom. xxvii in Ev.] expounding this passage [* John 15:15] says: “Since we love the lofty things of heaven as soon as we hear them, we know them as soon as we love them, for to love is to know. Accordingly He had made all things known to them, because having renounced earthly desires they were kindled by the torches of perfect love.” In this way the Divine secrets are not always revealed to prophets.

P(2b)- Q(172)- A(4)- RO(3) — Not all wicked men are ravening wolves, but only those whose purpose is to injure others. For Chrysostom says [*Opus Imperf. in Matth., Hom. xix, among the works of St. John Chrysostom, and falsely ascribed to him] that “Catholic teachers, though they be sinners, are called slaves of the flesh, but never ravening wolves, because they do not purpose the destruction of Christians.” And since prophecy is directed to the good of others, it is manifest that such are false prophets, because they are not sent for this purpose by God.

P(2b)- Q(172)- A(4)- RO(4) — God’s gifts are not always bestowed on those who are simply the best, but sometimes are vouchsafed to those who are best as regards the receiving of this or that gift. Accordingly God grants the gift of prophecy to those whom He judges best to give it to.

P(2b)- Q(172)- A(5) Whether any prophecy comes from the demons?

P(2b)- Q(172)- A(5)- O(1) — It would seem that no prophecy comes from the demons. For prophecy is “a Divine revelation,” according to Cassiodorus [*Prol. in Psalt. i]. But that which is done by a demon is not Divine. Therefore no prophecy can be from a demon.

P(2b)- Q(172)- A(5)- O(2) — Further, some kind of enlightenment is requisite for prophetic knowledge, as stated above ( Q(171), AA(2),3 ).

Now the demons do not enlighten the human intellect, as stated above in the P(1), Q(119), A(3) . Therefore no prophecy can come from the demons.

P(2b)- Q(172)- A(5)- O(3) — Further, a sign is worthless if it betokens contraries. Now prophecy is a sign in confirmation of faith; wherefore a gloss on Romans 12:6, “Either prophecy to be used according to the rule of faith,” says: “Observe that in reckoning the graces, he begins with prophecy, which is the first proof of the reasonableness of our faith; since believers, after receiving the Spirit, prophesied.” Therefore prophecy cannot be bestowed by the demons.

P(2b)- Q(172)- A(5) — On the contrary, It is written ( 1 Kings 18:19): “Gather unto me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the grove four hundred, who eat at Jezebel’s table.”

Now these were worshippers of demons. Therefore it would seem that there is also a prophecy from the demons.

P(2b)- Q(172)- A(5) — I answer that, As stated above ( Q(171), A(1) ), prophecy denotes knowledge far removed from human knowledge. Now it is evident that an intellect of a higher order can know some things that are far removed from the knowledge of an inferior intellect. Again, above the human intellect there is not only the Divine intellect, but also the intellects of good and bad angels according to the order of nature. Hence the demons, even by their natural knowledge, know certain things remote from men’s knowledge, which they can reveal to men: although those things which God alone knows are remote simply and most of all.

Accordingly prophecy, properly and simply, is conveyed by Divine revelations alone; yet the revelation which is made by the demons may be called prophecy in a restricted sense. Wherefore those men to whom something is revealed by the demons are styled in the Scriptures as prophets, not simply, but with an addition, for instance as “false prophets,” or “prophets of idols.” Hence Augustine says (Genesis ad lit. xii, 19): “When the evil spirit lays hold of a man for such purposes as these,” namely visions, “he makes him either devilish, or possessed, or a false prophet.”

P(2b)- Q(172)- A(5)- RO(1) — Cassiodorus is here defining prophecy in its proper and simple acceptation.

P(2b)- Q(172)- A(5)- RO(2) — The demons reveal what they know to men, not by enlightening the intellect, but by an imaginary vision, or even by audible speech; and in this way this prophecy differs from true prophecy.

P(2b)- Q(172)- A(5)- RO(3) — The prophecy of the demons can be distinguished from Divine prophecy by certain, and even outward, signs.

Hence Chrysostom says [*Opus Imperf. in Matth., Hom. xix, falsely ascribed to St. John Chrysostom] that “some prophesy by the spirit of the devil, such as diviners, but they may be discerned by the fact that the devil sometimes utters what is false, the Holy Ghost never.” Wherefore it is written ( Deuteronomy 18:21,22): “If in silent thought thou answer: How shall I know the word that the Lord hath spoken? Thou shalt have this sign: Whatsoever that same prophet foretelleth in the name of the Lord, and it come not to pass, that thing the Lord hath not spoken.”

P(2b)- Q(172)- A(6) Whether the prophets of the demons ever foretell the truth?

P(2b)- Q(172)- A(6)- O(1) — It would seem that the prophets of the demons never foretell the truth. For Ambrose [*Hilary the Deacon (Ambrosiaster) on 1 Corinthians 12:3] says that “Every truth, by whomsoever spoken, is from the Holy Ghost.” Now the prophets of the demons do not speak from the Holy Ghost, because “there is no concord between Christ and Belial [*’What concord hath Christ with Belial?’]” ( 2 Corinthians 6:15). Therefore it would seem that they never foretell the truth.

P(2b)- Q(172)- A(6)- O(2) — Further, just as true prophets are inspired by the Spirit of truth, so the prophets of the demons are inspired by the spirit of untruth, according to 1 Kings 22:22, “I will go forth, and be a lying spirit in the mouth of all his prophets.” Now the prophets inspired by the Holy Ghost never speak false, as stated above ( Q(111), A(6) ). Therefore the prophets of the demons never speak truth.

P(2b)- Q(172)- A(6)- O(3) — Further, it is said of the devil ( John 8:44) that “when he speaketh a lie, he speaketh of his own, for the devil is a liar, and the father thereof,” i.e. of lying. Now by inspiring his prophets, the devil speaks only of his own, for he is not appointed God’s minister to declare the truth, since “light hath no fellowship with darkness [*Vulg.: ‘What fellowship hath light with darkness?’]” ( 2 Corinthians 6:14).

Therefore the prophets of the demons never foretell the truth.

P(2b)- Q(172)- A(6) — On the contrary, A gloss on Numbers 22:14, says that “Balaam was a diviner, for he sometimes foreknew the