Reply Obj. 2: When the mind is intent, in its act, upon distant things which are far removed from the senses, the intensity of its application leads to abstraction from the senses; but when it is intent, in its act, upon the coordination of or judgment concerning objects of sense, there is no need for abstraction from the senses.
Reply Obj. 3: The movement of the prophetic mind results not from its own power, but from a power acting on it from above. Hence there is no abstraction from the senses when the prophet's mind is led to judge or coordinate matters relating to objects of sense, but only when the mind is raised to the contemplation of certain more lofty things.
Reply Obj. 4: The spirit of the prophets is said to be subject to the prophets as regards the prophetic utterances to which the Apostle refers in the words quoted; because, to wit, the prophets in declaring what they have seen speak their own mind, and are not thrown off their mental balance, like persons who are possessed, as Priscilla and Montanus maintained. But as regards the prophetic revelation itself, it would be more correct to say that the prophets are subject to the spirit of prophecy, i.e. to the prophetic gift. _______________________
FOURTH ARTICLE [II-II, Q. 173, Art. 4]
Whether Prophets Always Know the Things Which They Prophesy?
Objection 1: It would seem that the prophets always know the things which they prophesy. For, as Augustine says (Gen. ad lit. xii, 9), "those to whom signs were shown in spirit by means of the likenesses of bodily things, had not the gift of prophecy, unless the mind was brought into action, so that those signs were also understood by them." Now what is understood cannot be unknown. Therefore the prophet is not ignorant of what he prophesies.
Obj. 2: Further, the light of prophecy surpasses the light of natural reason. Now one who possesses a science by his natural light, is not ignorant of his scientific acquirements. Therefore he who utters things by the prophetic light cannot ignore them.
Obj. 3: Further, prophecy is directed for man's enlightenment; wherefore it is written (2 Pet. 1:19): "We have the more firm prophetical word, whereunto you do well to attend, as to a light that shineth in a dark place." Now nothing can enlighten others unless it be lightsome in itself. Therefore it would seem that the prophet is first enlightened so as to know what he declares to others.
On the contrary,It is written (John 11:51): "And this he" (Caiphas) "spoke, not of himself, but being the High Priest of that year, he prophesied that Jesus should die for the nation," etc. Now Caiphas knew this not. Therefore not every prophet knows what he prophesies.
I answer that,In prophetic revelation the prophet's mind is moved by the Holy Ghost, as an instrument that is deficient in regard to the principal agent. Now the prophet's mind is moved not only to apprehend something, but also to speak or to do something; sometimes indeed to all these three together, sometimes to two, sometimes to one only, and in each case there may be a defect in the prophet's knowledge. For when the prophet's mind is moved to think or apprehend a thing, sometimes he is led merely to apprehend that thing, and sometimes he is further led to know that it is divinely revealed to him.
Again, sometimes the prophet's mind is moved to speak something, so that he understands what the Holy Ghost means by the words he utters; like David who said (2 Kings 23:2): "The Spirit of the Lord hath spoken by me"; while, on the other hand, sometimes the person whose mind is moved to utter certain words knows not what the Holy Ghost means by them, as was the case with Caiphas (John 11:51).
Again, when the Holy Ghost moves a man's mind to do something, sometimes the latter understands the meaning of it, like Jeremias who hid his loin-cloth in the Euphrates (Jer. 13:1-11); while sometimes he does not understand it—thus the soldiers, who divided Christ's garments, understood not the meaning of what they did.
Accordingly, when a man knows that he is being moved by the Holy Ghost to think something, or signify something by word or deed, this belongs properly to prophecy; whereas when he is moved, without his knowing it, this is not perfect prophecy, but a prophetic instinct. Nevertheless it must be observed that since the prophet's mind is a defective instrument, as stated above, even true prophets know not all that the Holy Ghost means by the things they see, or speak, or even do.
And this suffices for the Replies to the Objections, since the arguments given at the beginning refer to true prophets whose minds are perfectly enlightened from above. _______________________
We must now consider the division of prophecy, and under this head there are six points of inquiry:
(1) The division of prophecy into its species;
(2) Whether the more excellent prophecy is that which is without imaginative vision?
(3) The various degrees of prophecy;
(4) Whether Moses was the greatest of the prophets?
(5) Whether a comprehensor can be a prophet?
(6) Whether prophecy advanced in perfection as time went on? _______________________
FIRST ARTICLE [II-II, Q. 174, Art. 1]
Whether Prophecy Is Fittingly Divided into the Prophecy of DivinePredestination, of Foreknowledge, and of Denunciation?
Objection 1: It would seem that prophecy is unfittingly divided according to a gloss on Matt. 1:23, "Behold a virgin shall be with child," where it is stated that "one kind of prophecy proceeds from the Divine predestination, and must in all respects be accomplished so that its fulfillment is independent of our will, for instance the one in question. Another prophecy proceeds from God's foreknowledge: and into this our will enters. And another prophecy is called denunciation, which is significative of God's disapproval." For that which results from every prophecy should not be reckoned a part of prophecy. Now all prophecy is according to the Divine foreknowledge, since the prophets "read in the book of foreknowledge," as a gloss says on Isa. 38:1. Therefore it would seem that prophecy according to foreknowledge should not be reckoned a species of prophecy.
Obj. 2: Further, just as something is foretold in denunciation, so is something foretold in promise, and both of these are subject to alteration. For it is written (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"—and this pertains to the prophecy of denunciation, and afterwards the text continues in reference to the prophecy of promise (Jer. 18:9, 10): "I will suddenly speak of a nation and of a kingdom, to build up and plant it. If it shall do evil in My sight . . . I will repent of the good that I have spoken to do unto it." Therefore as there is reckoned to be a prophecy of denunciation, so should there be a prophecy of promise.
Obj. 3: Further, Isidore says (Etym. vii, 8): "There are seven kinds of prophecy. The first is an ecstasy, which is the transport of the mind: thus Peter saw a vessel descending from heaven with all manner of beasts therein. The second kind is a vision, as we read in Isaias, who says (Isa. 6:1): 'I saw the Lord sitting,' etc. The third kind is a dream: thus Jacob in a dream, saw a ladder. The fourth kind is from the midst of a cloud: thus God spake to Moses. The fifth kind is a voice from heaven, as that which called to Abraham saying (Gen. 22:11): 'Lay not thy hand upon the boy.' The sixth kind is taking up a parable, as in the example of Balaam (Num. 23:7; 24:15). The seventh kind is the fullness of the Holy Ghost, as in the case of nearly all the prophets." Further, he mentions three kinds of vision; "one by the eyes of the body, another by the soul's imagination, a third by the eyes of the mind." Now these are not included in the aforesaid division. Therefore it is insufficient.
On the contrary,stands the authority of Jerome to whom the gloss above quoted is ascribed.
I answer that,The species of moral habits and acts are distinguished according to their objects. Now the object of prophecy is something known by God and surpassing the faculty of man. Wherefore, according to the difference of such things, prophecy is divided into various species, as assigned above. Now it has been stated above (Q. 71, A. 6, ad 2) that the future is contained in the Divine knowledge in two ways. First, as in its cause: and thus we have the prophecy ofdenunciation,which is not always fulfilled. but it foretells the relation of cause to effect, which is sometimes hindered by some other occurrence supervening. Secondly, God foreknows certain things in themselves—either as to be accomplished by Himself, and of such things is the prophecy ofpredestination,since, according to Damascene (De Fide Orth. ii, 30), "God predestines things which are not in our power"—or as to be accomplished through man's free-will, and of such is the prophecy offoreknowledge.This may regard either good or evil, which does not apply to the prophecy of predestination, since the latter regards good alone. And since predestination is comprised under foreknowledge, the gloss in the beginning of the Psalter assigns only two species to prophecy, namely offoreknowledge,and ofdenunciation.
Reply Obj. 1: Foreknowledge, properly speaking, denotes precognition of future events in themselves, and in this sense it is reckoned a species of prophecy. But in so far as it is used in connection with future events, whether as in themselves, or as in their causes, it is common to every species of prophecy.
Reply Obj. 2: The prophecy of promise is included in the prophecy of denunciation, because the aspect of truth is the same in both. But it is denominated in preference from denunciation, because God is more inclined to remit punishment than to withdraw promised blessings.
Reply Obj. 3: Isidore divides prophecy according to the manner of prophesying. Now we may distinguish the manner of prophesying—either according to man's cognitive powers, which are sense, imagination, and intellect, and then we have the three kinds of vision mentioned both by him and by Augustine (Gen. ad lit. xii, 6, 7)—or according to the different ways in which the prophetic current is received. Thus as regards the enlightening of the intellect there is the "fullness of the Holy Ghost" which he mentions in the seventh place. As to the imprinting of pictures on the imagination he mentions three, namely "dreams," to which he gives the third place; "vision," which occurs to the prophet while awake and regards any kind of ordinary object, and this he puts in the second place; and "ecstasy," which results from the mind being uplifted to certain lofty things, and to this he assigns the first place. As regards sensible signs he reckons three kinds of prophecy, because a sensible sign is—either a corporeal thing offered externally to the sight, such as "a cloud," which he mentions in the fourth place—or a "voice" sounding from without and conveyed to man's hearing—this he puts in the fifth place—or a voice proceeding from a man, conveying something under a similitude, and this pertains to the "parable" to which he assigns the sixth place. _______________________
SECOND ARTICLE [II-II, Q. 174, Art. 2]
Whether the Prophecy Which Is Accompanied by Intellective and Imaginative Vision Is More Excellent Than That Which Is Accompanied by Intellective Vision Alone?
Objection 1: It would seem that the prophecy which has intellective and imaginative vision is more excellent than that which is accompanied by intellective vision alone. For Augustine says (Gen. ad lit. xii, 9): "He is less a prophet, who sees in spirit nothing but the signs representative of things, by means of the images of things corporeal: he is more a prophet, who is merely endowed with the understanding of these signs; but most of all is he a prophet, who excels in both ways," and this refers to the prophet who has intellective together with imaginative vision. Therefore this kind of prophecy is more excellent.
Obj. 2: Further, the greater a thing's power is, the greater the distance to which it extends. Now the prophetic light pertains chiefly to the mind, as stated above (Q. 173, A. 2). Therefore apparently the prophecy that extends to the imagination is greater than that which is confined to the intellect.
Obj. 3: Further, Jerome (Prol. in Lib. Reg.) distinguishes the "prophets" from the "sacred writers." Now all those whom he calls prophets (such as Isaias, Jeremias, and the like) had intellective together with imaginative vision: but not those whom he calls sacred writers, as writing by the inspiration of the Holy Ghost (such as Job, David, Solomon, and the like). Therefore it would seem more proper to call prophets those who had intellective together with imaginative vision, than those who had intellective vision alone.
Obj. 4: Further, Dionysius says (Coel. Hier. i) that "it is impossible for the Divine ray to shine on us, except as screened round about by the many-colored sacred veils." Now the prophetic revelation is conveyed by the infusion of the divine ray. Therefore it seems that it cannot be without the veils of phantasms.
On the contrary,A gloss says at the beginning of the Psalter that "the most excellent manner of prophecy is when a man prophesies by the mere inspiration of the Holy Ghost, apart from any outward assistance of deed, word, vision, or dream."
I answer that,The excellence of the means is measured chiefly by the end. Now the end of prophecy is the manifestation of a truth that surpasses the faculty of man. Wherefore the more effective this manifestation is, the more excellent the prophecy. But it is evident that the manifestation of divine truth by means of the bare contemplation of the truth itself, is more effective than that which is conveyed under the similitude of corporeal things, for it approaches nearer to the heavenly vision whereby the truth is seen in God's essence. Hence it follows that the prophecy whereby a supernatural truth is seen by intellectual vision, is more excellent than that in which a supernatural truth is manifested by means of the similitudes of corporeal things in the vision of the imagination.
Moreover the prophet's mind is shown thereby to be more lofty: even as in human teaching the hearer, who is able to grasp the bare intelligible truth the master propounds, is shown to have a better understanding than one who needs to be taken by the hand and helped by means of examples taken from objects of sense. Hence it is said in commendation of David's prophecy (2 Kings 23:3): "The strong one of Israel spoke to me," and further on (2 Kings 23:4): "As the light of the morning, when the sun riseth, shineth in the morning without clouds."
Reply Obj. 1: When a particular supernatural truth has to be revealed by means of corporeal images, he that has both, namely the intellectual light and the imaginary vision, is more a prophet than he that has only one, because his prophecy is more perfect; and it is in this sense that Augustine speaks as quoted above. Nevertheless the prophecy in which the bare intelligible truth is revealed is greater than all.
Reply Obj. 2: The same judgment does not apply to things that are sought for their own sake, as to things sought for the sake of something else. For in things sought for their own sake, the agent's power is the more effective according as it extends to more numerous and more remote objects; even so a physician is thought more of, if he is able to heal more people, and those who are further removed from health. On the other hand, in things sought only for the sake of something else, that agent would seem to have greater power, who is able to achieve his purpose with fewer means and those nearest to hand: thus more praise is awarded the physician who is able to heal a sick person by means of fewer and more gentle remedies. Now, in the prophetic knowledge, imaginary vision is required, not for its own sake, but on account of the manifestation of the intelligible truth. Wherefore prophecy is all the more excellent according as it needs it less.
Reply Obj. 3: The fact that a particular predicate is applicable to one thing and less properly to another, does not prevent this latter from being simply better than the former: thus the knowledge of the blessed is more excellent than the knowledge of the wayfarer, although faith is more properly predicated of the latter knowledge, because faith implies an imperfection of knowledge. In like manner prophecy implies a certain obscurity, and remoteness from the intelligible truth; wherefore the name of prophet is more properly applied to those who see by imaginary vision. And yet the more excellent prophecy is that which is conveyed by intellectual vision, provided the same truth be revealed in either case. If, however, the intellectual light be divinely infused in a person, not that he may know some supernatural things, but that he may be able to judge, with the certitude of divine truth, of things that can be known by human reason, such intellectual prophecy is beneath that which is conveyed by an imaginary vision leading to a supernatural truth. It was this kind of prophecy that all those had who are included in the ranks of the prophets, who moreover were called prophets for the special reason that they exercised the prophetic calling officially. Hence they spoke as God's representatives, saying to the people: "Thus saith the Lord": but not so the authors of thesacred writings,several of whom treated more frequently of things that can be known by human reason, not in God's name, but in their own, yet with the assistance of the Divine light withal.
Reply Obj. 4: In the present life the enlightenment by the divine ray is not altogether without any veil of phantasms, because according to his present state of life it is unnatural to man not to understand without a phantasm. Sometimes, however, it is sufficient to have phantasms abstracted in the usual way from the senses without any imaginary vision divinely vouchsafed, and thus prophetic vision is said to be without imaginary vision. _______________________
THIRD ARTICLE [II-II, Q. 174, Art. 3]
Whether the Degrees of Prophecy Can Be Distinguished According to theImaginary Vision?
Objection 1: It would seem that the degrees of prophecy cannot be distinguished according to the imaginary vision. For the degrees of a thing bear relation to something that is on its own account, not on account of something else. Now, in prophecy, intellectual vision is sought on its own account, and imaginary vision on account of something else, as stated above (A. 2, ad 2). Therefore it would seem that the degrees of prophecy are distinguished not according to imaginary, but only according to intellectual, vision.
Obj. 2: Further, seemingly for one prophet there is one degree of prophecy. Now one prophet receives revelation through various imaginary visions. Therefore a difference of imaginary visions does not entail a difference of prophecy.
Obj. 3: Further, according to a gloss [*Cassiodorus, super Prolog. Hieron. in Psalt.], prophecy consists of words, deeds, dreams, and visions. Therefore the degrees of prophecy should not be distinguished according to imaginary vision, to which vision and dreams pertain, rather than according to words and deeds.
On the contrary,The medium differentiates the degrees of knowledge: thus science based on direct [*Propter quid] proofs is more excellent than science based on indirect [*Quia] premises or than opinion, because it comes through a more excellent medium. Now imaginary vision is a kind of medium in prophetic knowledge. Therefore the degrees of prophecy should be distinguished according to imaginary vision.
I answer that,As stated above (Q. 173, A. 2), the prophecy wherein, by the intelligible light, a supernatural truth is revealed through an imaginary vision, holds the mean between the prophecy wherein a supernatural truth is revealed without imaginary vision, and that wherein through the intelligible light and without an imaginary vision, man is directed to know or do things pertaining to human conduct. Now knowledge is more proper to prophecy than is action; wherefore the lowest degree of prophecy is when a man, by an inward instinct, is moved to perform some outward action. Thus it is related of Samson (Judges 15:14) that "the Spirit of the Lord came strongly upon him, and as the flax [*Lina.St. Thomas apparently readligna('wood')] is wont to be consumed at the approach of fire, so the bands with which he was bound were broken and loosed." The second degree of prophecy is when a man is enlightened by an inward light so as to know certain things, which, however, do not go beyond the bounds of natural knowledge: thus it is related of Solomon (3 Kings 4:32, 33) that "he spoke . . . parables . . . and he treated about trees from the cedar that is in Libanus unto the hyssop that cometh out of the wall, and he discoursed of beasts and of fowls, and of creeping things and of fishes": and all of this came from divine inspiration, for it was stated previously (3 Kings 4:29): "God gave to Solomon wisdom and understanding exceeding much."
Nevertheless these two degrees are beneath prophecy properly so called, because they do not attain to supernatural truth. The prophecy wherein supernatural truth is manifested through imaginary vision is differentiated first according to the difference between dreams which occur during sleep, and vision which occurs while one is awake. The latter belongs to a higher degree of prophecy, since the prophetic light that draws the soul away to supernatural things while it is awake and occupied with sensible things would seem to be stronger than that which finds a man's soul asleep and withdrawn from objects of sense. Secondly the degrees of this prophecy are differentiated according to the expressiveness of the imaginary signs whereby the intelligible truth is conveyed. And since words are the most expressive signs of intelligible truth, it would seem to be a higher degree of prophecy when the prophet, whether awake or asleep, hears words expressive of an intelligible truth, than when he sees things significative of truth, for instance "the seven full ears of corn" signified "seven years of plenty" (Gen. 41:22, 26). In such like signs prophecy would seem to be the more excellent, according as the signs are more expressive, for instance when Jeremias saw the burning of the city under the figure of a boiling cauldron (Jer. 1:13). Thirdly, it is evidently a still higher degree of prophecy when a prophet not only sees signs of words or deeds, but also, either awake or asleep, sees someone speaking or showing something to him, since this proves the prophet's mind to have approached nearer to the cause of the revelation. Fourthly, the height of a degree of prophecy may be measured according to the appearance of the person seen: for it is a higher degree of prophecy, if he who speaks or shows something to the waking or sleeping prophet be seen by him under the form of an angel, than if he be seen by him under the form of man: and higher still is it, if he be seen by the prophet whether asleep or awake, under the appearance of God, according to Isa. 6:1, "I saw the Lord sitting."
But above all these degrees there is a third kind of prophecy, wherein an intelligible and supernatural truth is shown without any imaginary vision. However, this goes beyond the bounds of prophecy properly so called, as stated above (A. 2, ad 3); and consequently the degrees of prophecy are properly distinguished according to imaginary vision.
Reply Obj. 1: We are unable to know how to distinguish the intellectual light, except by means of imaginary or sensible signs. Hence the difference in the intellectual light is gathered from the difference in the things presented to the imagination.
Reply Obj. 2: As stated above (Q. 171, A. 2), prophecy is by way, not of an abiding habit, but of a transitory passion; wherefore there is nothing inconsistent if one and the same prophet, at different times, receive various degrees of prophetic revelation.
Reply Obj. 3: The words and deeds mentioned there do not pertain to the prophetic revelation, but to the announcement, which is made according to the disposition of those to whom that which is revealed to the prophet is announced; and this is done sometimes by words, sometimes by deeds. Now this announcement, and the working of miracles, are something consequent upon prophecy, as stated above (Q. 171, A. 1). _______________________
FOURTH ARTICLE [II-II, Q. 174, Art. 4]
Whether Moses Was the Greatest of the Prophets?
Objection 1: It would seem that Moses was not the greatest of the prophets. For a gloss at the beginning of the Psalter says that "David is called the prophet by way of excellence." Therefore Moses was not the greatest of all.
Obj. 2: Further, greater miracles were wrought by Josue, who made the sun and moon to stand still (Josh. 10:12-14), and by Isaias, who made the sun to turn back (Isa. 38:8), than by Moses, who divided the Red Sea (Ex. 14:21). In like manner greater miracles were wrought by Elias, of whom it is written (Ecclus. 48:4, 5): "Who can glory like to thee? Who raisedst up a dead man from below." Therefore Moses was not the greatest of the prophets.
Obj. 3: Further, it is written (Matt. 11:11) that "there hath not risen, among them that are born of women, a greater than John the Baptist." Therefore Moses was not greater than all the prophets.
On the contrary,It is written (Deut. 34:10): "There arose no more a prophet in Israel like unto Moses."
I answer that,Although in some respect one or other of the prophets was greater than Moses, yet Moses was simply the greatest of all. For, as stated above (A. 3; Q. 171, A. 1), in prophecy we may consider not only the knowledge, whether by intellectual or by imaginary vision, but also the announcement and the confirmation by miracles. Accordingly Moses was greater than the other prophets. First, as regards the intellectual vision, since he saw God's very essence, even as Paul in his rapture did, according to Augustine (Gen. ad lit. xii, 27). Hence it is written (Num. 12:8) that he saw God "plainly and not by riddles." Secondly, as regards the imaginary vision, which he had at his call, as it were, for not only did he hear words, but also saw one speaking to him under the form of God, and this not only while asleep, but even when he was awake. Hence it is written (Ex. 33:11) that "the Lord spoke to Moses face to face, as a man is wont to speak to his friend." Thirdly, as regards the working of miracles which he wrought on a whole nation of unbelievers. 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, which He sent by him, to do in the land of Egypt to Pharaoh, and to all his servants, and to his whole land."
Reply Obj. 1: The prophecy of David approaches near to the vision of Moses, as regards the intellectual vision, because both received a revelation of intelligible and supernatural truth, without any imaginary vision. Yet the vision of Moses was more excellent as regards the knowledge of the Godhead; while David more fully knew and expressed the mysteries of Christ's incarnation.
Reply Obj. 2: These signs of the prophets mentioned were greater as to the substance of the thing done; yet the miracles of Moses were greater as regards the way in which they were done, since they were wrought on a whole people.
Reply Obj. 3: John belongs to the New Testament, whose ministers take precedence even of Moses, since they are spectators of a fuller revelation, as stated in 2 Cor. 3. _______________________
FIFTH ARTICLE [II-II, Q. 174, Art. 6]
Whether There Is a Degree of Prophecy in the Blessed?
Objection 1: It would seem that there is a degree of prophecy in the blessed. For, as stated above (A. 4), Moses saw the Divine essence, and yet he is called a prophet. Therefore in like manner the blessed can be called prophets.
Obj. 2: Further, prophecy is a "divine revelation." Now divine revelations are made even to the blessed angels. Therefore even blessed angels can be prophets.
Obj. 3: Further, Christ was a comprehensor from the moment of His conception; and yet He calls Himself a prophet (Matt. 13:57), when He says: "A prophet is not without honor, save in his own country." Therefore even comprehensors and the blessed can be called prophets.
Obj. 4: Further, it is written of Samuel (Ecclus. 46:23): "He lifted up his voice from the earth in prophecy to blot out the wickedness of the nation." Therefore other saints can likewise be called prophets after they have died.
On the contrary,The prophetic word is compared (2 Pet. 1:19) to a "light that shineth in a dark place." Now there is no darkness in the blessed. Therefore they cannot be called prophets.
I answer that,Prophecy denotes vision of some supernatural truth as being far remote from us. This happens in two ways. First, on the part of the knowledge itself, because, to wit, the supernatural truth is not known in itself, but in some of its effects; and this truth will be more remote if it be known by means of images of corporeal things, than if it be known in its intelligible effects; and such most of all is the prophetic vision, which is conveyed by images and likenesses of corporeal things. Secondly, vision is remote on the part of the seer, because, to wit, he has not yet attained completely to his ultimate perfection, according to 2 Cor. 5:6, "While we are in the body, we are absent from the Lord."
Now in neither of these ways are the blessed remote; wherefore they cannot be called prophets.
Reply Obj. 1: This vision of Moses was interrupted after the manner of a passion, and was not permanent like the beatific vision, wherefore he was as yet a seer from afar. For this reason his vision did not entirely lose the character of prophecy.
Reply Obj. 2: The divine revelation is made to the angels, not as being far distant, but as already wholly united to God; wherefore their revelation has not the character of prophecy.
Reply Obj. 3: Christ was at the same time comprehensor and wayfarer [*Cf. III, QQ. 9, seqq.]. Consequently the notion of prophecy is not applicable to Him as a comprehensor, but only as a wayfarer.
Reply Obj. 4: Samuel had not yet attained to the state of blessedness. Wherefore although by God's will the soul itself of Samuel foretold to Saul the issue of the war as revealed to him by God, this pertains to the nature of prophecy. It is not the same with the saints who are now in heaven. Nor does it make any difference that this is stated to have been brought about by the demons' art, because although the demons are unable to evoke the soul of a saint, or to force it to do any particular thing, this can be done by the power of God, so that when the demon is consulted, God Himself declares the truth by His messenger: even as He gave a true answer by Elias to the King's messengers who were sent to consult the god of Accaron (4 Kings 1).
It might also be replied [*The Book of Ecclesiasticus was not as yet declared by the Church to be Canonical Scripture; Cf. I, Q. 89, A. 8, ad 2] that it was not the soul of Samuel, but a demon impersonating him; and that the wise man calls him Samuel, and describes his prediction as prophetic, in accordance with the thoughts of Saul and the bystanders who were of this opinion. _______________________
SIXTH ARTICLE [II-II, Q. 174, Art. 6]
Whether the Degrees of Prophecy Change As Time Goes On?
Objection 1: It would seem that the degrees of prophecy change as time goes on. For prophecy is directed to the knowledge of Divine things, as stated above (A. 2). Now according to Gregory (Hom. in Ezech.), "knowledge of God went on increasing as time went on." Therefore degrees of prophecy should be distinguished according to the process of time.
Obj. 2: Further, prophetic revelation is conveyed by God speaking to man; while the prophets declared both in words and in writing the things revealed to them. Now it is written (1 Kings 3:1) that before the time of Samuel "the word of the Lord was precious," i.e. rare; and yet afterwards it was delivered to many. In like manner the books of the prophets do not appear to have been written before the time of Isaias, to whom it was said (Isa. 8:1): "Take thee a great book and write in it with a man's pen," after which many prophets wrote their prophecies. Therefore it would seem that in course of time the degree of prophecy made progress.
Obj. 3: Further, our Lord said (Matt. 11:13): "The prophets and the law prophesied until John"; and afterwards the gift of prophecy was in Christ's disciples in a much more excellent manner than in the prophets of old, according to Eph. 3:5, "In other generations" the mystery of Christ "was not known to the sons of men, as it is now revealed to His holy apostles and prophets in the Spirit." Therefore it would seem that in course of time the degree of prophecy advanced.
On the contrary,As stated above (A. 4), Moses was the greatest of the prophets, and yet he preceded the other prophets. Therefore prophecy did not advance in degree as time went on.
I answer that,As stated above (A. 2), prophecy is directed to the knowledge of Divine truth, by the contemplation of which we are not only instructed in faith, but also guided in our actions, according to Ps. 42:3, "Send forth Thy light and Thy truth: they have conducted me." Now our faith consists chiefly in two things: first, in the true knowledge of God, according to Heb. 11:6, "He that cometh to God must believe that He is"; secondly, in the mystery of Christ's incarnation, according to John 14:1, "You believe in God, believe also in Me." Accordingly, if we speak of prophecy as directed to the Godhead as its end, it progressed according to three divisions of time, namely before the law, under the law, and under grace. For before the law, Abraham and the other patriarchs were prophetically taught things pertinent to faith in the Godhead. Hence they are called prophets, according to Ps. 104:15, "Do no evil to My prophets," which words are said especially on behalf of Abraham and Isaac. Under the Law prophetic revelation of things pertinent to faith in the Godhead was made in a yet more excellent way than hitherto, because then not only certain special persons or families but the whole people had to be instructed in these matters. Hence the Lord said to Moses (Ex. 6:2, 3): "I am the Lord that appeared to Abraham, to Isaac, and to Jacob, by the name of God almighty, and My name Adonai I did not show to them"; because previously the patriarchs had been taught to believe in a general way in God, one and Almighty, while Moses was more fully instructed in the simplicity of the Divine essence, when it was said to him (Ex. 3:14): "I am Who am"; and this name is signified by Jews in the word "Adonai" on account of their veneration for that unspeakable name. Afterwards in the time of grace the mystery of the Trinity was revealed by the Son of God Himself, according to Matt. 28:19: "Going . . . teach ye all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost."
In each state, however, the most excellent revelation was that which was given first. Now the first revelation, before the Law, was given to Abraham, for it was at that time that men began to stray from faith in one God by turning aside to idolatry, whereas hitherto no such revelation was necessary while all persevered in the worship of one God. A less excellent revelation was made to Isaac, being founded on that which was made to Abraham. Wherefore it was said to him (Gen. 26:24): "I am the God of Abraham thy father," and in like manner to Jacob (Gen. 28:13): "I am the God of Abraham thy father, and the God of Isaac." Again in the state of the Law the first revelation which was given to Moses was more excellent, and on this revelation all the other revelations to the prophets were founded. And so, too, in the time of grace the entire faith of the Church is founded on the revelation vouchsafed to the apostles, concerning the faith in one God and three Persons, according to Matt. 16:18, "On this rock," i.e. of thy confession, "I will build My Church."
As to the faith in Christ's incarnation, it is evident that the nearer men were to Christ, whether before or after Him, the more fully, for the most part, were they instructed on this point, and after Him more fully than before, as the Apostle declares (Eph. 3:5).
As regards the guidance of human acts, the prophetic revelation varied not according to the course of time, but according as circumstances required, because as it is written (Prov. 29:18), "When prophecy shall fail, the people shall be scattered abroad." Wherefore at all times men were divinely instructed about what they were to do, according as it was expedient for the spiritual welfare of the elect.
Reply Obj. 1: The saying of Gregory is to be referred to the time before Christ's incarnation, as regards the knowledge of this mystery.
Reply Obj. 2: As Augustine says (De Civ. Dei xviii, 27), "just as in the early days of the Assyrian kingdom promises were made most explicitly to Abraham, so at the outset of the western Babylon," which is Rome, "and under its sway Christ was to come, in Whom were to be fulfilled the promises made through the prophetic oracles testifying in word and writing to that great event to come," the promises, namely, which were made to Abraham. "For while prophets were scarcely ever lacking to the people of Israel from the time that they began to have kings, it was exclusively for their benefit, not for that of the nations. But when those prophetic writings were being set up with greater publicity, which at some future time were to benefit the nations, it was fitting to begin when this city," Rome to wit, "was being built, which was to govern the nations."
The reason why it behooved that nation to have a number of prophets especially at the time of the kings, was that then it was not over-ridden by other nations, but had its own king; wherefore it behooved the people, as enjoying liberty, to have prophets to teach them what to do.
Reply Obj. 3: The prophets who foretold the coming of Christ could not continue further than John, who with his finger pointed to Christ actually present. Nevertheless as Jerome says on this passage, "This does not mean that there were no more prophets after John. For we read in the Acts of the apostles that Agabus and the four maidens, daughters of Philip, prophesied." John, too, wrote a prophetic book about the end of the Church; and at all times there have not been lacking persons having the spirit of prophecy, not indeed for the declaration of any new doctrine of faith, but for the direction of human acts. Thus Augustine says (De Civ. Dei v, 26) that "the emperor Theodosius sent to John who dwelt in the Egyptian desert, and whom he knew by his ever-increasing fame to be endowed with the prophetic spirit: and from him he received a message assuring him of victory." _______________________
OF RAPTURE(In Six Articles)
We must now consider rapture. Under this head there are six points of inquiry:
(1) Whether the soul of man is carried away to things divine?
(2) Whether rapture pertains to the cognitive or to the appetitive power?
(3) Whether Paul when in rapture saw the essence of God?
(4) Whether he was withdrawn from his senses?
(5) Whether, when in that state, his soul was wholly separated from his body?
(6) What did he know, and what did he not know about this matter? _______________________
FIRST ARTICLE [II-II, Q. 175, Art. 1]
Whether the Soul of Man Is Carried Away to Things Divine?
Objection 1: It would seem that the soul of man is not carried away to things divine. For some define rapture as "an uplifting by the power of a higher nature, from that which is according to nature to that which is above nature" [*Reference unknown; Cf. De Veritate xiii, 1]. Now it is in accordance with man's nature that he be uplifted to things divine; for Augustine says at the beginning of his Confessions: "Thou madest us, Lord, for Thyself, and our heart is restless, till it rest in Thee." Therefore man's soul is not carried away to things divine.
Obj. 2: Further, Dionysius says (Div. Nom. viii) that "God's justice is seen in this that He treats all things according to their mode and dignity." But it is not in accordance with man's mode and worth that he be raised above what he is according to nature. Therefore it would seem that man's soul is not carried away to things divine.
Obj. 3: Further, rapture denotes violence of some kind. But God rules us not by violence or force, as Damascene says [*De Fide Orth. ii, 30]. Therefore man's soul is not carried away to things divine.
On the contrary,The Apostle says (2 Cor. 12:2): "I know a man in Christ . . . rapt even to the third heaven." On which words a gloss says: "Rapt, that is to say, uplifted contrary to nature."
I answer that,Rapture denotes violence of a kind as stated above (Obj. 3); and "the violent is that which has its principle without, and in which he that suffers violence concurs not at all" (Ethic. iii, 1). Now everything concurs in that to which it tends in accordance with its proper inclination, whether voluntary or natural. Wherefore he who is carried away by some external agent, must be carried to something different from that to which his inclination tends. This difference arises in two ways: in one way from the end of the inclination—for instance a stone, which is naturally inclined to be borne downwards, may be thrown upwards; in another way from the manner of tending—for instance a stone may be thrown downwards with greater velocity than consistent with its natural movement.
Accordingly man's soul also is said to be carried away, in a twofold manner, to that which is contrary to its nature: in one way, as regards the term of transport—as when it is carried away to punishment, according to Ps. 49:22, "Lest He snatch you away, and there be none to deliver you"; in another way, as regards the manner connatural to man, which is that he should understand the truth through sensible things. Hence when he is withdrawn from the apprehension of sensibles, he is said to be carried away, even though he be uplifted to things whereunto he is directed naturally: provided this be not done intentionally, as when a man betakes himself to sleep which is in accordance with nature, wherefore sleep cannot be called rapture, properly speaking.
This withdrawal, whatever its term may be, may arise from a threefold cause. First, from a bodily cause, as happens to those who suffer abstraction from the senses through weakness: secondly, by the power of the demons, as in those who are possessed: thirdly, by the power of God. In this last sense we are now speaking of rapture, whereby a man is uplifted by the spirit of God to things supernatural, and withdrawn from his senses, according to Ezech. 8:3, "The spirit lifted me up between the earth and the heaven, and brought me in the vision of God into Jerusalem."
It must be observed, however, that sometimes a person is said to be carried away, not only through being withdrawn from his senses, but also through being withdrawn from the things to which he was attending, as when a person's mind wanders contrary to his purpose. But this is to use the expression in a less proper signification.
Reply Obj. 1: It is natural to man to tend to divine things through the apprehension of things sensible, according to Rom. 1:20, "The invisible things of God . . . are clearly seen, being understood by the things that are made." But the mode, whereby a man is uplifted to divine things and withdrawn from his senses, is not natural to man.
Reply Obj. 2: It belongs to man's mode and dignity that he be uplifted to divine things, from the very fact that he is made to God's image. And since a divine good infinitely surpasses the faculty of man in order to attain that good, he needs the divine assistance which is bestowed on him in every gift of grace. Hence it is not contrary to nature, but above the faculty of nature that man's mind be thus uplifted in rapture by God.
Reply Obj. 3: The saying of Damascene refers to those things which a man does by himself. But as to those things which are beyond the scope of the free-will, man needs to be uplifted by a stronger operation, which in a certain respect may be called force if we consider the mode of operation, but not if we consider its term to which man is directed both by nature and by his intention. _______________________
SECOND ARTICLE [II-II, Q. 175, Art. 2]
Whether Rapture Pertains to the Cognitive Rather Than to theAppetitive Power?
Objection 1: It would seem that rapture pertains to the appetitive rather than to the cognitive power. For Dionysius says (Div. Nom. iv): "The Divine love causes ecstasy." Now love pertains to the appetitive power. Therefore so does ecstasy or rapture.
Obj. 2: Further, Gregory says (Dial. ii, 3) that "he who fed the swine debased himself by a dissipated mind and an unclean life; whereas Peter, when the angel delivered him and carried him into ecstasy, was not beside himself, but above himself." Now the prodigal son sank into the depths by his appetite. Therefore in those also who are carried up into the heights it is the appetite that is affected.
Obj. 3: Further, a gloss on Ps. 30:1, "In Thee, O Lord, have I hoped, let me never be confounded," says in explaining the title [*Unto the end, a psalm for David, in an ecstasy]: "Ekstasisin Greek signifies in Latinexcessus mentis,an aberration of the mind. This happens in two ways, either through dread of earthly things or through the mind being rapt in heavenly things and forgetful of this lower world." Now dread of earthly things pertains to the appetite. Therefore rapture of the mind in heavenly things, being placed in opposition to this dread, also pertains to the appetite.
On the contrary,A gloss on Ps. 115:2, "I said in my excess: Every man is a liar," says: "We speak of ecstasy, not when the mind wanders through fear, but when it is carried aloft on the wings of revelation." Now revelation pertains to the intellective power. Therefore ecstasy or rapture does also.
I answer that,We can speak of rapture in two ways. First, with regard to the term of rapture, and thus, properly speaking, rapture cannot pertain to the appetitive, but only to the cognitive power. For it was stated (A. 1) that rapture is outside the inclination of the person who is rapt; whereas the movement of the appetitive power is an inclination to an appetible good. Wherefore, properly speaking, in desiring something, a man is not rapt, but is moved by himself.
Secondly, rapture may be considered with regard to its cause, and thus it may have a cause on the part of the appetitive power. For from the very fact that the appetite is strongly affected towards something, it may happen, owing to the violence of his affection, that a man is carried away from everything else. Moreover, it has an effect on the appetitive power, when for instance a man delights in the things to which he is rapt. Hence the Apostle said that he was rapt, not only "to the third heaven"—which pertains to the contemplation of the intellect—but also into "paradise," which pertains to the appetite.
Reply Obj. 1: Rapture adds something to ecstasy. For ecstasy means simply a going out of oneself by being placed outside one's proper order [*Cf. I-II, Q. 28, A. 3]; while rapture denotes a certain violence in addition. Accordingly ecstasy may pertain to the appetitive power, as when a man's appetite tends to something outside him, and in this sense Dionysius says that "the Divine love causes ecstasy," inasmuch as it makes man's appetite tend to the object loved. Hence he says afterwards that "even God Himself, the cause of all things, through the overflow of His loving goodness, goes outside Himself in His providence for all beings." But even if this were said expressly of rapture, it would merely signify that love is the cause of rapture.
Reply Obj. 2: There is a twofold appetite in man; to wit, the intellective appetite which is called the will, and the sensitive appetite known as the sensuality. Now it is proper to man that his lower appetite be subject to the higher appetite, and that the higher move the lower. Hence man may become outside himself as regards the appetite, in two ways. In one way, when a man's intellective appetite tends wholly to divine things, and takes no account of those things whereto the sensitive appetite inclines him; thus Dionysius says (Div. Nom. iv) that "Paul being in ecstasy through the vehemence of Divine love" exclaimed: "I live, now not I, but Christ liveth in me."
In another way, when a man tends wholly to things pertaining to the lower appetite, and takes no account of his higher appetite. It is thus that "he who fed the swine debased himself"; and this latter kind of going out of oneself, or being beside oneself, is more akin than the former to the nature of rapture because the higher appetite is more proper to man. Hence when through the violence of his lower appetite a man is withdrawn from the movement of his higher appetite, it is more a case of being withdrawn from that which is proper to him. Yet, because there is no violence therein, since the will is able to resist the passion, it falls short of the true nature of rapture, unless perchance the passion be so strong that it takes away entirely the use of reason, as happens to those who are mad with anger or love.
It must be observed, however, that both these excesses affecting the appetite may cause an excess in the cognitive power, either because the mind is carried away to certain intelligible objects, through being drawn away from objects of sense, or because it is caught up into some imaginary vision or fanciful apparition.
Reply Obj. 3: Just as love is a movement of the appetite with regard to good, so fear is a movement of the appetite with regard to evil. Wherefore either of them may equally cause an aberration of mind; and all the more since fear arises from love, as Augustine says (De Civ. Dei xiv, 7, 9). _______________________
THIRD ARTICLE [II-II, Q. 175, Art. 3]
Whether Paul, When in Rapture, Saw the Essence of God?
Objection 1: It would seem that Paul, when in rapture, did not see the essence of God. For just as we read of Paul that he was rapt to the third heaven, so we read of Peter (Acts 10:10) that "there came upon him an ecstasy of mind." Now Peter, in his ecstasy, saw not God's essence but an imaginary vision. Therefore it would seem that neither did Paul see the essence of God.
Obj. 2: Further, the vision of God is beatific. But Paul, in his rapture, was not beatified; else he would never have returned to the unhappiness of this life, but his body would have been glorified by the overflow from his soul, as will happen to the saints after the resurrection, and this clearly was not the case. Therefore Paul when in rapture saw not the essence of God.
Obj. 3: Further, according to 1 Cor. 13:10-12, faith and hope are incompatible with the vision of the Divine essence. But Paul when in this state had faith and hope. Therefore he saw not the essence of God.
Obj. 4: Further, as Augustine states (Gen. ad lit. xii, 6, 7), "pictures of bodies are seen in the imaginary vision." Now Paul is stated (2 Cor. 12:2, 4) to have seen certain pictures in his rapture, for instance of the "third heaven" and of "paradise." Therefore he would seem to have been rapt to an imaginary vision rather than to the vision of the Divine essence.
On the contrary,Augustine (Ep. CXLVII, 13; ad Paulin., de videndo Deum) concludes that "possibly God's very substance was seen by some while yet in this life: for instance by Moses, and by Paul who in rapture heard unspeakable words, which it is not granted unto man to utter."
I answer that,Some have said that Paul, when in rapture, saw "not the very essence of God, but a certain reflection of His clarity." But Augustine clearly comes to an opposite decision, not only in his book (De videndo Deum), but also in Gen. ad lit. xii, 28 (quoted in a gloss on 2 Cor. 12:2). Indeed the words themselves of the Apostle indicate this. For he says that "he heard secret words, which it is not granted unto man to utter": and such would seem to be words pertaining to the vision of the blessed, which transcends the state of the wayfarer, according to Isa. 64:4, "Eye hath not seen, O God, besides Thee, what things Thou hast prepared for them that love [Vulg.: 'wait for'] Thee" [*1 Cor. 2:9]. Therefore it is more becoming to hold that he saw God in His essence.
Reply Obj. 1: Man's mind is rapt by God to the contemplation of divine truth in three ways. First, so that he contemplates it through certain imaginary pictures, and such was the ecstasy that came upon Peter. Secondly, so that he contemplates the divine truth through its intelligible effects; such was the ecstasy of David, who said (Ps. 115:11): "I said in my excess: Every man is a liar." Thirdly, so that he contemplates it in its essence. Such was the rapture of Paul, as also of Moses [*Cf. Q. 174, A. 4]; and not without reason, since as Moses was the first Teacher of the Jews, so was Paul the first "Teacher of the gentiles" [*Cf. I, Q. 68, A. 4].
Reply Obj. 2: The Divine essence cannot be seen by a created intellect save through the light of glory, of which it is written (Ps. 35:10): "In Thy light we shall see light." But this light can be shared in two ways. First by way of an abiding form, and thus it beatifies the saints in heaven. Secondly, by way of a transitory passion, as stated above (Q. 171, A. 2) of the light of prophecy; and in this way that light was in Paul when he was in rapture. Hence this vision did not beatify him simply, so as to overflow into his body, but only in a restricted sense. Consequently this rapture pertains somewhat to prophecy.
Reply Obj. 3: Since, in his rapture, Paul was beatified not as to the habit, but only as to the act of the blessed, it follows that he had not the act of faith at the same time, although he had the habit.
Reply Obj. 4: In one way by the third heaven we may understand something corporeal, and thus the third heaven denotes the empyrean [*1 Tim. 2:7; Cf. I, Q. 12, A. 11, ad 2], which is described as the "third," in relation to the aerial and starry heavens, or better still, in relation to the aqueous and crystalline heavens. Moreover Paul is stated to be rapt to the "third heaven," not as though his rapture consisted in the vision of something corporeal, but because this place is appointed for the contemplation of the blessed. Hence the gloss on 2 Cor. 12 says that the "third heaven is a spiritual heaven, where the angels and the holy souls enjoy the contemplation of God: and when Paul says that he was rapt to this heaven he means that God showed him the life wherein He is to be seen forevermore."
In another way the third heaven may signify a supra-mundane vision. Such a vision may be called the third heaven in three ways. First, according to the order of the cognitive powers. In this way the first heaven would indicate a supramundane bodily vision, conveyed through the senses; thus was seen the hand of one writing on the wall (Dan. 5:5); the second heaven would be an imaginary vision such as Isaias saw, and John in the Apocalypse; and the third heaven would denote an intellectual vision according to Augustine's explanation (Gen. ad lit. xii, 26, 28, 34). Secondly, the third heaven may be taken according to the order of things knowable, the first heaven being "the knowledge of heavenly bodies, the second the knowledge of heavenly spirits, the third the knowledge of God Himself." Thirdly, the third heaven may denote the contemplation of God according to the degrees of knowledge whereby God is seen. The first of these degrees belongs to the angels of the lowest hierarchy [*Cf. I, Q. 108, A. 1], the second to the angels of the middle hierarchy, the third to the angels of the highest hierarchy, according to the gloss on 2 Cor. 12.
And since the vision of God cannot be without delight, he says that he was not only "rapt to the third heaven" by reason of his contemplation, but also into "Paradise" by reason of the consequent delight. _______________________
FOURTH ARTICLE [II-II, Q. 175, Art. 4]
Whether Paul, When in Rapture, Was Withdrawn from His Senses?
Objection 1: It would seem that Paul, when in rapture, was not withdrawn from his senses. For Augustine says (Gen. ad lit. xii, 28): "Why should we not believe that when so great an apostle, the teacher of the gentiles, was rapt to this most sublime vision, God was willing to vouchsafe him a glimpse of that eternal life which is to take the place of the present life?" Now in that future life after the resurrection the saints will see the Divine essence without being withdrawn from the senses of the body. Therefore neither did such a withdrawal take place in Paul.
Obj. 2: Further, Christ was truly a wayfarer, and also enjoyed an uninterrupted vision of the Divine essence, without, however, being withdrawn from His senses. Therefore there was no need for Paul to be withdrawn from his senses in order for him to see the essence of God.
Obj. 3: Further, after seeing God in His essence, Paul remembered what he had seen in that vision; hence he said (2 Cor. 12:4): "He heard secret words, which it is not granted to man to utter." Now the memory belongs to the sensitive faculty according to the Philosopher (De Mem. et Remin. i). Therefore it seems that Paul, while seeing the essence of God, was not withdrawn from his senses.
On the contrary,Augustine says (Gen. ad lit. xii, 27): "Unless a man in some way depart this life, whether by going altogether out of his body or by turning away and withdrawing from his carnal senses, so that he truly knows not as the Apostle said, whether he be in the body or out of the body, he is not rapt and caught up into that vision.*" [*The text of St. Augustine reads: "when he is rapt," etc.]
I answer that,The Divine essence cannot be seen by man through any cognitive power other than the intellect. Now the human intellect does not turn to intelligible objects except by means of the phantasms [*Cf. I, Q. 84, A. 7] which it takes from the senses through the intelligible species; and it is in considering these phantasms that the intellect judges of and coordinates sensible objects. Hence in any operation that requires abstraction of the intellect from phantasms, there must be also withdrawal of the intellect from the senses. Now in the state of the wayfarer it is necessary for man's intellect, if it see God's essence, to be withdrawn from phantasms. For God's essence cannot be seen by means of a phantasm, nor indeed by any created intelligible species [*Cf. I, Q. 12, A. 2], since God's essence infinitely transcends not only all bodies, which are represented by phantasms, but also all intelligible creatures. Now when man's intellect is uplifted to the sublime vision of God's essence, it is necessary that his mind's whole attention should be summoned to that purpose in such a way that he understand naught else by phantasms, and be absorbed entirely in God. Therefore it is impossible for man while a wayfarer to see God in His essence without being withdrawn from his senses.
Reply Obj. 1: As stated above (A. 3, Obj. 2), after the resurrection, in the blessed who see God in His essence, there will be an overflow from the intellect to the lower powers and even to the body. Hence it is in keeping with the rule itself of the divine vision that the soul will turn towards phantasms and sensible objects. But there is no such overflow in those who are raptured, as stated (A. 3, Obj. 2, ad 2), and consequently the comparison fails.
Reply Obj. 2: The intellect of Christ's soul was glorified by the habit of the light of glory, whereby He saw the Divine essence much more fully than an angel or a man. He was, however, a wayfarer on account of the passibility of His body, in respect of which He was "made a little lower than the angels" (Heb. 2:9), by dispensation, and not on account of any defect on the part of His intellect. Hence there is no comparison between Him and other wayfarers.
Reply Obj. 3: Paul, after seeing God in His essence, remembered what he had known in that vision, by means of certain intelligible species that remained in his intellect by way of habit; even as in the absence of the sensible object, certain impressions remain in the soul which it recollects when it turns to the phantasms. And so this was the knowledge that he was unable wholly to think over or express in words. _______________________
FIFTH ARTICLE [II-II, Q. 175, Art. 5]
Whether, While in This State, Paul's Soul Was Wholly Separated fromHis Body?
Objection 1: It would seem that, while in this state, Paul's soul was wholly separated from his body. For the Apostle says (2 Cor. 5:6, 7): "While we are in the body we are absent from the Lord. For we walk by faith, and not by sight" [*Per speciem,i.e. by an intelligible species]. Now, while in that state, Paul was not absent from the Lord, for he saw Him by a species, as stated above (A. 3). Therefore he was not in the body.
Obj. 2: Further, a power of the soul cannot be uplifted above the soul's essence wherein it is rooted. Now in this rapture the intellect, which is a power of the soul, was withdrawn from its bodily surroundings through being uplifted to divine contemplation. Much more therefore was the essence of the soul separated from the body.
Obj. 3: Further, the forces of the vegetative soul are more material than those of the sensitive soul. Now in order for him to be rapt to the vision of God, it was necessary for him to be withdrawn from the forces of the sensitive soul, as stated above (A. 4). Much more, therefore, was it necessary for him to be withdrawn from the forces of the vegetative soul. Now when these forces cease to operate, the soul is no longer in any way united to the body. Therefore it would seem that in Paul's rapture it was necessary for the soul to be wholly separated from the body.
On the contrary,Augustine says (Ep. CXLVII, 13, ad Paulin.; de videndo Deum): "It is not incredible that this sublime revelation" (namely, that they should see God in His essence) "was vouchsafed certain saints, without their departing this life so completely as to leave nothing but a corpse for burial." Therefore it was not necessary for Paul's soul, when in rapture, to be wholly separated from his body.
I answer that,As stated above (A. 1, Obj. 1), in the rapture of which we are speaking now, man is uplifted by God's power, "from that which is according to nature to that which is above nature." Wherefore two things have to be considered: first, what pertains to man according to nature; secondly, what has to be done by God in man above his nature. Now, since the soul is united to the body as its natural form, it belongs to the soul to have a natural disposition to understand by turning to phantasms; and this is not withdrawn by the divine power from the soul in rapture, since its state undergoes no change, as stated above (A. 3, ad 2, 3). Yet, this state remaining, actual conversion to phantasms and sensible objects is withdrawn from the soul, lest it be hindered from being uplifted to that which transcends all phantasms, as stated above (A. 4). Therefore it was not necessary that his soul in rapture should be so separated from the body as to cease to be united thereto as its form; and yet it was necessary for his intellect to be withdrawn from phantasms and the perception of sensible objects.
Reply Obj. 1: In this rapture Paul was absent from the Lord as regards his state, since he was still in the state of a wayfarer, but not as regards the act by which he saw God by a species, as stated above (A. 3, ad 2, 3).
Reply Obj. 2: A faculty of the soul is not uplifted by the natural power above the mode becoming the essence of the soul; but it can be uplifted by the divine power to something higher, even as a body by the violence of a stronger power is lifted up above the place befitting it according to its specific nature.
Reply Obj. 3: The forces of the vegetative soul do not operate through the soul being intent thereon, as do the sensitive forces, but by way of nature. Hence in the case of rapture there is no need for withdrawal from them, as from the sensitive powers, whose operations would lessen the intentness of the soul on intellective knowledge. _______________________
SIXTH ARTICLE [II-II, Q. 175, Art. 6]
Did Paul Know Whether His Soul Were Separated from His Body?
Objection 1: It would seem that Paul was not ignorant whether his soul were separated from his body. For he says (2 Cor. 12:2): "I know a man in Christ rapt even to the third heaven." Now man denotes something composed of soul and body; and rapture differs from death. Seemingly therefore he knew that his soul was not separated from his body by death, which is the more probable seeing that this is the common opinion of the Doctors.
Obj. 2: Further, it appears from the same words of the Apostle that he knew whither he was rapt, since it was "to the third heaven." Now this shows that he knew whether he was in the body or not, for if he knew the third heaven to be something corporeal, he must have known that his soul was not separated from his body, since a corporeal thing cannot be an object of sight save through the body. Therefore it would seem that he was not ignorant whether his soul were separated from his body.
Obj. 3: Further, Augustine says (Gen. ad lit. xii, 28) that "when in rapture, he saw God with the same vision as the saints see Him in heaven." Now from the very fact that the saints see God, they know whether their soul is separated from their body. Therefore Paul too knew this.
On the contrary,It is written (2 Cor. 12:3): "Whether in the body, or out of the body, I know not, God knoweth."
I answer that,The true answer to this question must be gathered from the Apostle's very words, whereby he says he knew something, namely that he was "rapt even to the third heaven," and that something he knew not, namely "whether" he were "in the body or out of the body." This may be understood in two ways. First, the words "whether in the body or out of the body" may refer not to the very being of the man who was rapt (as though he knew not whether his soul were in his body or not), but to the mode of rapture, so that he ignored whether his body besides his soul, or, on the other hand, his soul alone, were rapt to the third heaven. Thus Ezechiel is stated (Ezech. 8:3) to have been "brought in the vision of God into Jerusalem." This was the explanation of a certain Jew according to Jerome (Prolog. super Daniel.), where he says that "lastly our Apostle" (thus said the Jew) "durst not assert that he was rapt in his body, but said: 'Whether in the body or out of the body, I know not.'"
Augustine, however, disapproves of this explanation (Gen. ad lit. xii, 3 seqq.) for this reason that the Apostle states that he knew he was rapt even to the third heaven. Wherefore he knew it to be really the third heaven to which he was rapt, and not an imaginary likeness of the third heaven: otherwise if he gave the name of third heaven to an imaginary third heaven, in the same way he might state that he was rapt in the body, meaning, by body, an image of his body, such as appears in one's dreams. Now if he knew it to be really the third heaven, it follows that either he knew it to be something spiritual and incorporeal, and then his body could not be rapt thither; or he knew it to be something corporeal, and then his soul could not be rapt thither without his body, unless it were separated from his body. Consequently we must explain the matter otherwise, by saying that the Apostle knew himself to be rapt both in soul and body, but that he ignored how his soul stood in relation to his body, to wit, whether it were accompanied by his body or not.
Here we find a diversity of opinions. For some say that the Apostle knew his soul to be united to his body as its form, but ignored whether it were abstracted from its senses, or again whether it were abstracted from the operations of the vegetative soul. But he could not but know that it was abstracted from the senses, seeing that he knew himself to be rapt; and as to his being abstracted from the operation of the vegetative soul, this was not of such importance as to require him to be so careful in mentioning it. It follows, then, that the Apostle ignored whether his soul were united to his body as its form, or separated from it by death. Some, however, granting this say that the Apostle did not consider the matter while he was in rapture, because he was wholly intent upon God, but that afterwards he questioned the point, when taking cognizance of what he had seen. But this also is contrary to the Apostle's words, for he there distinguishes between the past and what happened subsequently, since he states that at the present time he knows that he was rapt "fourteen years ago," and that at the present time he knows not "whether he was in the body or out of the body."
Consequently we must assert that both before and after he ignored whether his soul were separated from his body. Wherefore Augustine (Gen. ad lit. xii, 5), after discussing the question at length, concludes: "Perhaps then we must infer that he ignored whether, when he was rapt to the third heaven, his soul was in his body (in the same way as the soul is in the body, when we speak of a living body either of a waking or of a sleeping man, or of one that is withdrawn from his bodily senses during ecstasy), or whether his soul went out of his body altogether, so that his body lay dead."
Reply Obj. 1: Sometimes by the figure of synecdoche a part of man, especially the soul which is the principal part, denotes a man. Or again we might take this to mean that he whom he states to have been rapt was a man not at the time of his rapture, but fourteen years afterwards: for he says "I know a man," not "I know a rapt man." Again nothing hinders death brought about by God being called rapture; and thus Augustine says (Gen. ad lit. xii, 3): "If the Apostle doubted the matter, who of us will dare to be certain about it?" Wherefore those who have something to say on this subject speak with more conjecture than certainty.
Reply Obj. 2: The Apostle knew that either the heaven in question was something incorporeal, or that he saw something incorporeal in that heaven; yet this could be done by his intellect, even without his soul being separated from his body.
Reply Obj. 3: Paul's vision, while he was in rapture, was like the vision of the blessed in one respect, namely as to the thing seen; and, unlike, in another respect, namely as to the mode of seeing, because he saw not so perfectly as do the saints in heaven. Hence Augustine says (Gen. ad lit. xii, 36): "Although, when the Apostle was rapt from his carnal senses to the third heaven, he lacked that full and perfect knowledge of things which is in the angels, in that he knew not whether he was in the body, or out of the body, this will surely not be lacking after reunion with the body in the resurrection of the dead, when this corruptible will put on incorruption." _______________________