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1 <?xml version="1.0" encoding="UTF-8"?><div xmlns="http://www.w3.org/1999/xhtml" id="SS.iv" class="div2">
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2 <a href="summa.SS_Q170_A2.html"></a>
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3 <a href="summa.SS_Q171.html"></a>
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4 <h2 id="SS.iv-p0.1">TREATISE ON GRATUITOUS GRACES (QQ[171]-182)</h2>
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5 <div id="SS_Q171" class="div3">
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6 <a href="summa.SS.iv.html"></a>
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7 <a href="summa.SS_Q171_A1.html"></a>
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8 <h3 id="SS_Q171-p0.1">OF PROPHECY (SIX ARTICLES)</h3>
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9 <p id="SS_Q171-p1"></p>
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10 <p id="SS_Q171-p2"></p>
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11 <p id="SS_Q171-p3"> After treating individually of all the virtues and vices that pertain to men of all conditions and estates, we must now consider
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12 those things which pertain especially to certain men. Now there is a triple difference between men as regards things connected
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13 with the soul's habits and acts. First, in reference to the various gratuitous graces, according to
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14 <a class="scripRef" id="SS_Q171-p3.1" href="./asv.html#iCor.12.4" target="asv">1 Cor. 12:4</a>,
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15 <a class="scripRef" id="SS_Q171-p3.2" href="./asv.html#iCor.12.7" target="asv">7</a>: "There are diversities of graces . . . and to one . . . by the Spirit is given the word of wisdom, to another the
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16 word of knowledge," etc. Another difference arises from the diversities of life, namely the active and the contemplative life,
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17 which correspond to diverse purposes of operation, wherefore it is stated (
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18 <a class="scripRef" id="SS_Q171-p3.3" href="./asv.html#iCor.12.4" target="asv">1 Cor. 12:4</a>,
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19 <a class="scripRef" id="SS_Q171-p3.4" href="./asv.html#iCor.12.7" target="asv">7</a>) that "there are diversities of operations." For the purpose of operation in Martha, who "was busy about much serving," which
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20 pertains to the active life, differed from the purpose of operation in Mary, "who sitting . . . at the Lord's feet, heard
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21 His word"
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22 (
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23 <a class="scripRef" id="SS_Q171-p3.5" href="./asv.html#Luke.10.39" target="asv">Lk. 10:39,40</a>), which pertains to the contemplative life. A third difference corresponds to the various duties and states of life, as expressed
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24 in
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25 <a class="scripRef" id="SS_Q171-p3.6" href="./asv.html#Eph.4.11" target="asv"> Eph. 4:11, </a> "And He gave some apostles; and some prophets; and other some evangelists; and other some pastors and doctors": and this
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26 pertains to diversity of ministries, of which it is written (
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27 <a class="scripRef" id="SS_Q171-p3.7" href="./asv.html#iCor.12.5" target="asv">1 Cor. 12:5</a>): "There are diversities of ministries."
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28 </p>
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29 <p id="SS_Q171-p4"> With regard to gratuitous graces, which are the first object to be considered, it must be observed that some of them pertain
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30 to knowledge, some to speech, and some to operation. Now all things pertaining to knowledge may be comprised under "prophecy,"
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31 since prophetic revelation extends not only to future events relating to man, but also to things relating to God, both as
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32 to those which are to be believed by all and are matters of "faith," and as to yet higher mysteries, which
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33 concern the perfect and belong to "wisdom." Again, prophetic revelation is about things pertaining to spiritual substances,
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34 by whom we are urged to good or evil; this pertains to the "discernment of spirits." Moreover it extends to the direction
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35 of human acts, and this pertains to "knowledge," as we shall explain further on (
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36 <a id="SS_Q171-p4.1" shape="rect" href="summa.SS_Q177.html">Q[177])</a>. Accordingly we must first of all consider prophecy, and rapture which is a degree of prophecy.
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37 </p>
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38 <p id="SS_Q171-p5"> Prophecy admits of four heads of consideration: (1) its essence; (2) its cause; (3) the mode of prophetic knowledge; (4)
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39 the division of prophecy.
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40 </p>
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41 <p id="SS_Q171-p6"> Under the first head there are six points of inquiry:</p>
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42 <p id="SS_Q171-p7"> (1) Whether prophecy pertains to knowledge?</p>
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43 <p id="SS_Q171-p8"> (2) Whether it is a habit?</p>
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44 <p id="SS_Q171-p9"> (3) Whether it is only about future contingencies?</p>
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45 <p id="SS_Q171-p10"> (4) Whether a prophet knows all possible matters of prophecy?</p>
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46 <p id="SS_Q171-p11"> (5) Whether a prophet distinguishes that which he perceives by the gift of God, from that which he perceives by his own spirit?</p>
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47 <p id="SS_Q171-p12"> (6) Whether anything false can be the matter of prophecy?</p>
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48 <div id="SS_Q171_A1" class="div4">
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49 <a href="summa.SS_Q171.html"></a>
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50 <a href="summa.SS_Q171_A2.html"></a>
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51 <h4 id="SS_Q171_A1-p0.1">Whether prophecy pertains to knowledge?</h4>
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52 <p id="SS_Q171_A1-p1"></p>
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53 <p id="SS_Q171_A1-p2">
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54 <b>Objection 1:</b> It would seem that prophecy does not pertain to knowledge. For it is written (
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55 <a class="scripRef" id="SS_Q171_A1-p2.1" href="./asv.html#Sir.48.14" target="asv">Ecclus. 48:14</a>) that after death the body of Eliseus prophesied, and further on (
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56 <a class="scripRef" id="SS_Q171_A1-p2.2" href="./asv.html#Sir.49.18" target="asv">Ecclus. 49:18</a>) it is said of Joseph that "his bones were visited, and after death they prophesied." Now no knowledge remains in the body
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57 or in the bones after death. Therefore prophecy does not pertain to knowledge.
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58 </p>
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59 <p id="SS_Q171_A1-p3">
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60 <b>Objection 2:</b> Further, it is written (
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61 <a class="scripRef" id="SS_Q171_A1-p3.1" href="./asv.html#iCor.14.3" target="asv">1 Cor. 14:3</a>): "He that prophesieth, speaketh to men unto edification." Now speech is not knowledge itself, but its effect. Therefore
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62 it would seem that prophecy does not pertain to knowledge.
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63 </p>
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64 <p id="SS_Q171_A1-p4">
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65 <b>Objection 3:</b> Further, every cognitive perfection excludes folly and madness. Yet both of these are consistent with prophecy; for it is
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66 written (
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67 <a class="scripRef" id="SS_Q171_A1-p4.1" href="./asv.html#Hos.9.7" target="asv">Osee 9:7</a>): "Know ye, O Israel, that the prophet was foolish and mad [*Vulg.: 'the spiritual man was mad']." Therefore prophecy is
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68 not a cognitive perfection.
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69 </p>
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70 <p id="SS_Q171_A1-p5">
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71 <b>Objection 4:</b> Further, just as revelation regards the intellect, so inspiration regards, apparently, the affections, since it denotes a
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72 kind of motion. Now prophecy is described as "inspiration" or "revelation," according to Cassiodorus [*Prolog. super Psalt.
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73 i]. Therefore it would seem that prophecy does not pertain to the intellect more than to the affections.
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74 </p>
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75 <p id="SS_Q171_A1-p6">
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76 <b>On the contrary,</b> It is written (
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77 <a class="scripRef" id="SS_Q171_A1-p6.1" href="./asv.html#iKgs.9.9" target="asv">1 Kings 9:9</a>): "For he that is now called a prophet, in time past was called a seer." Now sight pertains to knowledge. Therefore prophecy
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78 pertains to knowledge.
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79 </p>
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80 <p id="SS_Q171_A1-p7">
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81 <b>I answer that,</b> Prophecy first and chiefly consists in knowledge, because, to wit, prophets know things that are far [procul] removed from
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82 man's knowledge. Wherefore they may be said to take their name from {phanos}, "apparition," because things appear to them
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83 from afar. Wherefore, as Isidore states (Etym. vii, 8), "in the Old Testament, they were called Seers, because they saw what
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84 others saw not, and surveyed things hidden in mystery." Hence among heathen nations they
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85 were known as "vates, on account of their power of mind [vi mentis]," [*The Latin 'vates' is from the Greek {phates}, and
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86 may be rendered 'soothsayer'] (Etym. viii, 7).
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87 </p>
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88 <p id="SS_Q171_A1-p8"> Since, however, it is written (
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89 <a class="scripRef" id="SS_Q171_A1-p8.1" href="./asv.html#iCor.12.7" target="asv">1 Cor. 12:7</a>): "The manifestation of the Spirit is given to every man unto profit," and further on (
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90 <a class="scripRef" id="SS_Q171_A1-p8.2" href="./asv.html#iCor.14.12" target="asv">1 Cor. 14:12</a>): "Seek to abound unto the edification of the Church," it follows that prophecy consists secondarily in speech, in so far
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91 as the prophets declare for the instruction of others, the things they know through being taught of God, according to the
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92 saying of
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93 <a class="scripRef" id="SS_Q171_A1-p8.3" href="./asv.html#Isa.21.10" target="asv"> Is. 21:10, </a> "That which
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94 I have heard of the Lord of hosts, the God of Israel, I have declared unto you." Accordingly, as Isidore says (Etym. viii,
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95 7), "prophets" may be described as "proefatores [foretellers], because they tell from afar [porro fantur]," that is, speak
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96 from a distance, "and foretell the truth about things to come."
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97 </p>
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98 <p id="SS_Q171_A1-p9"> Now those things above human ken which are revealed by God cannot be confirmed by human reason, which they surpass as regards
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99 the operation of the Divine power, according to
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100 <a class="scripRef" id="SS_Q171_A1-p9.1" href="./asv.html#Mark.16.20" target="asv"> Mk. 16:20, </a> "They . . . preached everywhere, the Lord working withal and confirming the word with signs that followed." Hence, thirdly,
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101 prophecy is concerned with the working of miracles, as a kind of confirmation of the prophetic utterances. Wherefore it is
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102 written (
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103 <a class="scripRef" id="SS_Q171_A1-p9.2" href="./asv.html#Deut.34.10" target="asv">Dt.
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104 34:10,11
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105 </a>): "There arose no more a prophet in Israel like unto Moses, whom the Lord knew face to face, in all the signs and wonders."
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106 </p>
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107 <p id="SS_Q171_A1-p10">
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108 <b>Reply to Objection 1:</b> These passages speak of prophecy in reference to the third point just mentioned, which regards the proof of prophecy.
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109 </p>
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110 <p id="SS_Q171_A1-p11">
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111 <b>Reply to Objection 2:</b> The Apostle is speaking there of the prophetic utterances.
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112 </p>
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113 <p id="SS_Q171_A1-p12">
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114 <b>Reply to Objection 3:</b> Those prophets who are described as foolish and mad are not true but false prophets, of whom it is said (
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115 <a class="scripRef" id="SS_Q171_A1-p12.1" href="./asv.html#Jer.3.16" target="asv">Jer. 3:16</a>): "Hearken not to the words of the prophets that prophesy to you, and deceive you; they speak a vision of their own heart,
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116 and not out of the mouth of the Lord," and (
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117 <a class="scripRef" id="SS_Q171_A1-p12.2" href="./asv.html#Ezek.13.3" target="asv">Ezech. 13:3</a>): "Woe to the foolish prophets, that follow their own spirit, and see nothing."
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118 </p>
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119 <p id="SS_Q171_A1-p13">
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120 <b>Reply to Objection 4:</b> It is requisite to prophecy that the intention of the mind be raised to the perception of Divine things: wherefore it is
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121 written (
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122 <a class="scripRef" id="SS_Q171_A1-p13.1" href="./asv.html#Ezek.2.1" target="asv">Ezech. 2:1</a>): "Son of man, stand upon thy feet, and I will speak to thee." This raising of the intention is brought about by the motion
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123 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
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124 the mind's intention has been raised to
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125 heavenly things, it perceives the things of God; hence the text continues: "And I heard Him speaking to me." Accordingly inspiration
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126 is requisite for prophecy, as regards the raising of the mind, according to
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127 <a class="scripRef" id="SS_Q171_A1-p13.2" href="./asv.html#Job.32.8" target="asv"> Job 32:8, </a> "The inspiration of the Almighty giveth understanding": while revelation is necessary, as regards the very perception of
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128 Divine things, whereby prophecy is completed; by its means the veil of darkness and ignorance is removed, according to
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129 <a class="scripRef" id="SS_Q171_A1-p13.3" href="./asv.html#Job.12.22" target="asv"> Job
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130 12:22,
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131 </a>"He discovereth great things out of darkness."
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132 </p>
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133 <p id="SS_Q171_A1-p14"></p>
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134 <p id="SS_Q171_A1-p15"></p>
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135 <a href="summa.SS_Q171.html"></a>
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136 <a href="summa.SS_Q171_A2.html"></a>
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137 </div>
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138 <div id="SS_Q171_A2" class="div4">
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139 <a href="summa.SS_Q171_A1.html"></a>
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140 <a href="summa.SS_Q171_A3.html"></a>
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141 <h4 id="SS_Q171_A2-p0.1">Whether prophecy is a habit?</h4>
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142 <p id="SS_Q171_A2-p1"></p>
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143 <p id="SS_Q171_A2-p2">
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144 <b>Objection 1:</b> It would seem that prophecy is a habit. For according to Ethic. ii, 5, "there are three things in the soul, power, passion,
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145 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.
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146 Again it is not a passion, since the passions belong to the appetitive faculty, as stated above (
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147 <a id="SS_Q171_A2-p2.1" shape="rect" href="summa.FS_Q22_A2.html">FS, Q[22] , A[2]</a>); whereas prophecy pertains principally to knowledge, as stated in the
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148 foregoing Article. Therefore prophecy is a habit.
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149 </p>
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150 <p id="SS_Q171_A2-p3">
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151 <b>Objection 2:</b> Further, every perfection of the soul, which is not always in act, is a habit. Now prophecy is a perfection of the soul;
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152 and it is not always in act, else a prophet could not be described as asleep. Therefore seemingly prophecy is a habit.
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153 </p>
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154 <p id="SS_Q171_A2-p4">
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155 <b>Objection 3:</b> Further, prophecy is reckoned among the gratuitous graces. Now grace is something in the soul, after the manner of a habit,
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156 as stated above (
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157 <a id="SS_Q171_A2-p4.1" shape="rect" href="summa.FS_Q110_A2.html">FS, Q[110], A[2]</a>). Therefore prophecy is a habit.
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158 </p>
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159 <p id="SS_Q171_A2-p5">
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160 <b>On the contrary,</b> A habit is something "whereby we act when we will," as the Commentator [*Averroes or Ibn Roshd, 1120-1198] says (De Anima
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161 iii). But a man cannot make use of prophecy when he will, as appears in the case of Eliseus (
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162 <a class="scripRef" id="SS_Q171_A2-p5.1" href="./asv.html#." target="asv">4 Kings 3:15</a>), "who on Josaphat inquiring of him concerning the future, and the spirit of prophecy failing him, caused a minstrel to be
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163 brought to him, that the spirit of prophecy might come down upon him through the praise
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164 of psalmody, and fill his mind with things to come," as Gregory observes (Hom. i super Ezech.). Therefore prophecy is not
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165 a habit.
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166 </p>
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167 <p id="SS_Q171_A2-p6">
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168 <b>I answer that,</b> As the Apostle says (
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169 <a class="scripRef" id="SS_Q171_A2-p6.1" href="./asv.html#Eph.5.13" target="asv">Eph. 5:13</a>), "all that is made manifest is light," because, to wit, just as the manifestation of the material sight takes place through
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170 material light, so too the manifestation of intellectual sight takes place through intellectual light. Accordingly manifestation
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171 must be proportionate to the light by means of which it takes place, even as an effect is proportionate to its cause. Since
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172 then prophecy pertains to a
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173 knowledge that surpasses natural reason, as stated above
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174 <a id="SS_Q171_A2-p6.2" shape="rect" href="summa.SS_Q171_A1.html">(A[1])</a>, it follows that prophecy requires an intellectual light surpassing the light of natural reason. Hence the saying of
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175 <a class="scripRef" id="SS_Q171_A2-p6.3" href="./asv.html#Mic.7.8" target="asv"> Micah 7:8</a>: "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,
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176 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.
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177 Now the
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178 prophetic light is not in the prophet's intellect by way of an abiding form, else a prophet would always be able to prophesy,
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179 which is clearly false. For Gregory says (Hom. i super Ezech.): "Sometimes the spirit of prophecy is lacking to the prophet,
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180 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
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181 Eliseus said of the Sunamite woman (
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182 <a class="scripRef" id="SS_Q171_A2-p6.4" href="./asv.html#." target="asv">4 Kings 4:27</a>): "Her soul is in anguish, and the Lord hath hid it
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183 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
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184 and complete form, perfects the intellect chiefly to the effect of knowing the principle of the things manifested by that
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185 light; thus by the light of the active intellect the intellect knows chiefly the first principles of all things known naturally.
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186 Now the principle of things pertaining to supernatural knowledge, which are manifested by prophecy, is God Himself, Whom
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187 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
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188 and complete form, according to
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189 <a class="scripRef" id="SS_Q171_A2-p6.5" href="./asv.html#Ps.35.10" target="asv"> Ps. 35:10, </a> "In Thy light we shall see light."
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190 </p>
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191 <p id="SS_Q171_A2-p7"> It follows therefore that the prophetic light is in the prophet's soul by way of a passion or transitory impression. This
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192 is indicated
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193 <a class="scripRef" id="SS_Q171_A2-p7.1" href="./asv.html#Exod.33.22" target="asv">Ex. 33:22</a>: "When my glory shall pass, I will set thee in a hole of the rock," etc., and
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194 <a class="scripRef" id="SS_Q171_A2-p7.2" href="./asv.html#." target="asv">3 Kings 19:11</a>: "Go forth and stand upon the mount before the Lord; and behold the Lord passeth," etc. Hence it is that even as the air
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195 is ever in need of a fresh enlightening, so too the prophet's mind is always in need of a fresh
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196 revelation; thus a disciple who has not yet acquired the principles of an art needs to have every detail explained to him.
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197 Wherefore it is written (
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198 <a class="scripRef" id="SS_Q171_A2-p7.3" href="./asv.html#Isa.1.4" target="asv">Is. 1:4</a>): "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
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199 prophecies are uttered: thus it is stated that "the Lord spake to such and such a prophet," or that "the word of the Lord,"
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200 or "the hand of the Lord was made upon him."
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201 </p>
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202 <p id="SS_Q171_A2-p8"> But a habit is an abiding form. Wherefore it is evident that, properly speaking, prophecy is not a habit.</p>
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203 <p id="SS_Q171_A2-p9">
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204 <b>Reply to Objection 1:</b> This division of the Philosopher's does not comprise absolutely all that is in the soul, but only such as can be principles
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205 of moral actions, which are done sometimes from passion, sometimes from habit, sometimes from mere power, as in the case of
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206 those who perform an action from the judgment of their reason before having the habit of that action.
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207 </p>
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208 <p id="SS_Q171_A2-p10"> However, prophecy may be reduced to a passion, provided we understand passion to denote any kind of receiving, in which sense
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209 the Philosopher says (De Anima iii, 4) that "to understand is, in a way, to be passive." For just as, in natural knowledge,
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210 the possible intellect is passive to the light of the active intellect, so too in prophetic knowledge the human intellect
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211 is passive to the enlightening of the Divine light.
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212 </p>
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213 <p id="SS_Q171_A2-p11">
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214 <b>Reply to Objection 2:</b> Just as in corporeal things, when a passion ceases, there remains a certain aptitude to a repetition of the passion---thus
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215 wood once ignited is more easily ignited again, so too in the prophet's intellect, after the actual enlightenment has ceased,
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216 there remains an aptitude to be enlightened anew---thus when the mind has once been aroused to devotion, it is more easily
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217 recalled to its former devotion. Hence Augustine says (De orando Deum. Ep. cxxx, 9)
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218 that our prayers need to be frequent, "lest devotion be extinguished as soon as it is kindled."
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219 </p>
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220 <p id="SS_Q171_A2-p12"> We might, however, reply that a person is called a prophet, even while his prophetic enlightenment ceases to be actual, on
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221 account of his being deputed by God, according to
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222 <a class="scripRef" id="SS_Q171_A2-p12.1" href="./asv.html#Jer.1.5" target="asv"> Jer. 1:5, </a> "And I made thee a prophet unto the nations."
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223 </p>
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224 <p id="SS_Q171_A2-p13">
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225 <b>Reply to Objection 3:</b> Every gift of grace raises man to something above human nature, and this may happen in two ways. First, as to the substance
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226 of the act---for instance, the working of miracles, and the knowledge of the uncertain and hidden things of Divine wisdom---and
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227 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
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228 the substance of the act---for instance to love God and to know Him in the mirror
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229 of His creatures---and for this a habitual gift of grace is bestowed.
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230 </p>
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231 <p id="SS_Q171_A2-p14"></p>
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232 <p id="SS_Q171_A2-p15"></p>
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233 <a href="summa.SS_Q171_A1.html"></a>
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234 <a href="summa.SS_Q171_A3.html"></a>
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235 </div>
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236 <div id="SS_Q171_A3" class="div4">
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237 <a href="summa.SS_Q171_A2.html"></a>
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238 <a href="summa.SS_Q171_A4.html"></a>
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239 <h4 id="SS_Q171_A3-p0.1">Whether prophecy is only about future contingencies?</h4>
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240 <p id="SS_Q171_A3-p1"></p>
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241 <p id="SS_Q171_A3-p2">
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242 <b>Objection 1:</b> It would seem that prophecy is only about future contingencies. For Cassiodorus says [*Prol. super Psalt. i] that "prophecy
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243 is a Divine inspiration or revelation, announcing the issue of things with unchangeable truth." Now issues pertain to future
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244 contingencies. Therefore the prophetic revelation is about future contingencies alone.
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245 </p>
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246 <p id="SS_Q171_A3-p3">
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247 <b>Objection 2:</b> Further, according to
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248 <a class="scripRef" id="SS_Q171_A3-p3.1" href="./asv.html#iCor.12" target="asv">1 Cor. 12</a>, the grace of prophecy is differentiated from wisdom and faith, which are about Divine things; and from the discernment of
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249 spirits, which is about created spirits; and from knowledge, which is about human things. Now habits and acts are differentiated
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250 by their objects, as stated above (
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251 <a id="SS_Q171_A3-p3.2" shape="rect" href="summa.FS_Q54_A2.html">FS, Q[54], A[2]</a>). Therefore it seems that the object of prophecy is not connected with any of the above. Therefore it
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252 follows that it is about future contingencies alone.
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253 </p>
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254 <p id="SS_Q171_A3-p4">
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255 <b>Objection 3:</b> Further, difference of object causes difference of species, as stated above (
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256 <a id="SS_Q171_A3-p4.1" shape="rect" href="summa.FS_Q54_A2.html">FS, Q[54], A[2]</a>). Therefore, if one prophecy is about future contingencies, and another about other things, it would seem to follow that
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257 these are different species of prophecy.
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258 </p>
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259 <p id="SS_Q171_A3-p5">
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260 <b>On the contrary,</b> Gregory says (Hom. i super Ezech.) that some prophecies are "about the future, for instance (
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261 <a class="scripRef" id="SS_Q171_A3-p5.1" href="./asv.html#Isa.7.14" target="asv">Is. 7:14</a>), 'Behold a virgin shall conceive, and bear a son'"; some are "about the past, as (
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262 <a class="scripRef" id="SS_Q171_A3-p5.2" href="./asv.html#Gen.1.1" target="asv">Gn. 1:1</a>), 'In the beginning God created heaven and earth'"; some are "about the present," as (
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263 <a class="scripRef" id="SS_Q171_A3-p5.3" href="./asv.html#iCor.14.24" target="asv">1 Cor. 14:24,25</a>), "If all prophesy, and there come in one that believeth not . . . the secrets of his heart are made
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264 manifest." Therefore prophecy is not about future contingencies alone.
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265 </p>
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266 <p id="SS_Q171_A3-p6">
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267 <b>I answer that,</b> A manifestation made by means of a certain light can extend to all those things that are subject to that light: thus the
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268 body's sight extends to all colors, and the soul's natural knowledge extends to whatever is subject to the light of the active
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269 intellect. Now prophetic knowledge comes through a Divine light, whereby it is possible to know all things both Divine and
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270 human, both spiritual and corporeal; and consequently the prophetic revelation extends to
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271 them all. Thus by the ministry of spirits a prophetic revelation concerning the perfections of God and the angels was made
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272 to
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273 <a class="scripRef" id="SS_Q171_A3-p6.1" href="./asv.html#Isa.6.1" target="asv"> Is. 6:1, </a> where it is written, "I saw the Lord sitting upon a throne high and elevated." Moreover his prophecy contains matters referring
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274 to natural bodies, according to the words of
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275 <a class="scripRef" id="SS_Q171_A3-p6.2" href="./asv.html#Isa.40.12" target="asv"> Is. 40:12, </a> "Who hath measured the waters in the hollow of His hand," etc. It also contains matters relating to human conduct, according
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276 to
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277 <a class="scripRef" id="SS_Q171_A3-p6.3" href="./asv.html#Isa.58.1" target="asv">Is. 58:1</a>,
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278 "Deal thy bread to the hungry," etc.; and besides this it contains things pertaining to future events, according to
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279 <a class="scripRef" id="SS_Q171_A3-p6.4" href="./asv.html#Isa.47.9" target="asv"> Is. 47:9, </a> "Two things shall come upon thee suddenly in one day, barrenness and widowhood."
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280 </p>
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281 <p id="SS_Q171_A3-p7"> Since, however, prophecy is about things remote from our knowledge, it must be observed that the more remote things are from
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282 our knowledge the more pertinent they are to prophecy. Of such things there are three degrees. One degree comprises things
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283 remote from the knowledge, either sensitive or intellective, of some particular man, but not from the knowledge of all men;
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284 thus a particular man knows by sense things present to him locally, which another man does not know by human
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285 sense, since they are removed from him. Thus Eliseus knew prophetically what his disciple Giezi had done in his absence (
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286 <a class="scripRef" id="SS_Q171_A3-p7.1" href="./asv.html#." target="asv">4 Kings 5:26</a>), and in like manner the secret thoughts of one man are manifested prophetically to another, according to
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287 <a class="scripRef" id="SS_Q171_A3-p7.2" href="./asv.html#iCor.14.25" target="asv">1 Cor. 14:25</a>; and again in this way what one man knows by demonstration may be revealed to another prophetically.
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288 </p>
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289 <p id="SS_Q171_A3-p8"> The second degree comprises those things which surpass the knowledge of all men without exception, not that they are in themselves
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290 unknowable, but on account of a defect in human knowledge; such as the mystery of the Trinity, which was revealed by the Seraphim
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291 saying: "Holy, Holy, Holy," etc. (
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292 <a class="scripRef" id="SS_Q171_A3-p8.1" href="./asv.html#Isa.6.3" target="asv">Is. 6:3</a>).
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293 </p>
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294 <p id="SS_Q171_A3-p9"> The last degree comprises things remote from the knowledge of all men, through being in themselves unknowable; such are future
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295 contingencies, the truth of which is indeterminate. And since that which is predicated universally and by its very nature,
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296 takes precedence of that which is predicated in a limited and relative sense, it follows that revelation of future events
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297 belongs most properly to prophecy, and from this prophecy apparently takes its name. Hence Gregory says (Hom. i
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298 super Ezech.): "And since a prophet is so called because he foretells the future, his name loses its significance when he
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299 speaks of the past or present."
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300 </p>
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301 <p id="SS_Q171_A3-p10">
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302 <b>Reply to Objection 1:</b> Prophecy is there defined according to its proper signification; and it is in this sense that it is differentiated from the
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303 other gratuitous graces.
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304 </p>
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305 <p id="SS_Q171_A3-p11">
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306 <b>Reply to Objection 2:</b> This is evident from what has just been said. We might also reply that all those things that are the matter of prophecy have
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307 the common aspect of being unknowable to man except by Divine revelation; whereas those that are the matter of "wisdom," "knowledge,"
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308 and the "interpretation of speeches," can be known by man through natural reason, but are manifested in a higher way through
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309 the enlightening of the Divine light. As to "faith," although it is
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310 about things invisible to man, it is not concerned with the knowledge of the things believed, but with a man's certitude of
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311 assent to things known by others.
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312 </p>
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313 <p id="SS_Q171_A3-p12">
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314 <b>Reply to Objection 3:</b> The formal element in prophetic knowledge is the Divine light, which being one, gives unity of species to prophecy, although
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315 the things prophetically manifested by the Divine light are diverse.
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316 </p>
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317 <p id="SS_Q171_A3-p13"></p>
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318 <p id="SS_Q171_A3-p14"></p>
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319 <a href="summa.SS_Q171_A2.html"></a>
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320 <a href="summa.SS_Q171_A4.html"></a>
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321 </div>
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322 <div id="SS_Q171_A4" class="div4">
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323 <a href="summa.SS_Q171_A3.html"></a>
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324 <a href="summa.SS_Q171_A5.html"></a>
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325 <h4 id="SS_Q171_A4-p0.1">Whether by the Divine revelation a prophet knows all that can be known prophetically?</h4>
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326 <p id="SS_Q171_A4-p1"></p>
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327 <p id="SS_Q171_A4-p2">
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328 <b>Objection 1:</b> It would seem that by the Divine revelation a prophet knows all that can be known prophetically. For it is written (
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329 <a class="scripRef" id="SS_Q171_A4-p2.1" href="./asv.html#Amos.3.7" target="asv">Amos 3:7</a>): "The Lord God doth nothing without revealing His secret to His servants the prophets." Now whatever is revealed prophetically
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330 is something done by God. Therefore there is not one of them but what is revealed to the prophet.
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331 </p>
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332 <p id="SS_Q171_A4-p3">
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333 <b>Objection 2:</b> Further, "God's works are perfect" (
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334 <a class="scripRef" id="SS_Q171_A4-p3.1" href="./asv.html#Deut.32.4" target="asv">Dt. 32:4</a>). Now prophecy is a "Divine revelation," as stated above
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335 <a id="SS_Q171_A4-p3.2" shape="rect" href="summa.SS_Q171_A3.html">(A[3])</a>. Therefore it is perfect; and this would not be so unless all possible matters of prophecy were revealed prophetically, since
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336 "the perfect is that which lacks nothing" (Phys. iii, 6). Therefore all possible matters of prophecy are revealed to the prophet.
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337 </p>
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338 <p id="SS_Q171_A4-p4">
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339 <b>Objection 3:</b> Further, the Divine light which causes prophecy is more powerful than the right of natural reason which is the cause of human
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340 science. Now a man who has acquired a science knows whatever pertains to that science; thus a grammarian knows all matters
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341 of grammar. Therefore it would seem that a prophet knows all matters of prophecy.
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342 </p>
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343 <p id="SS_Q171_A4-p5">
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344 <b>On the contrary,</b> Gregory says (Hom. i super Ezech.) that "sometimes the spirit of prophecy indicates the present to the prophet's mind and
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345 nowise the future; and sometimes it points not to the present but to the future." Therefore the prophet does not know all
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346 matters of prophecy.
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347 </p>
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348 <p id="SS_Q171_A4-p6">
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349 <b>I answer that,</b> Things which differ from one another need not exist simultaneously, save by reason of some one thing in which they are connected
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350 and on which they depend: thus it has been stated above (
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351 <a id="SS_Q171_A4-p6.1" shape="rect" href="summa.FS_Q65_A1.html">FS, Q[65], AA[1]</a>,2) that all the virtues must needs exist simultaneously on account of prudence and charity. Now all the things that are known
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352 through some principle are connected in that principle and depend thereon. Hence he who knows a principle
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353 perfectly, as regards all to which its virtue extends, knows at the same time all that can be known through that principle;
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354 whereas if the common principle is unknown, or known only in a general way, it does not follow that one knows all those things
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355 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
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356 not.
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357 </p>
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358 <p id="SS_Q171_A4-p7"> Now the principle of those things that are prophetically manifested by the Divine light is the first truth, which the prophets
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359 do not see in itself. Wherefore there is no need for their knowing all possible matters of prophecy; but each one knows some
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360 of them according to the special revelation of this or that matter.
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361 </p>
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362 <p id="SS_Q171_A4-p8">
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363 <b>Reply to Objection 1:</b> The Lord reveals to the prophets all things that are necessary for the instruction of the faithful; yet not all to every
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364 one, but some to one, and some to another.
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365 </p>
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366 <p id="SS_Q171_A4-p9">
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367 <b>Reply to Objection 2:</b> Prophecy is by way of being something imperfect in the genus of Divine revelation: hence it is written (
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368 <a class="scripRef" id="SS_Q171_A4-p9.1" href="./asv.html#iCor.13.8" target="asv">1 Cor. 13:8</a>) that "prophecies shall be made void," and that "we prophesy in part," i.e. imperfectly. The Divine revelation will be brought
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369 to its perfection in heaven; wherefore the same text continues (
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370 <a class="scripRef" id="SS_Q171_A4-p9.2" href="./asv.html#iCor.113.10" target="asv">1 Cor. 113:10</a>): "When that which is perfect is come, that which is in part shall be done away."
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371 Consequently it does not follow that nothing is lacking to prophetic revelation, but that it lacks none of those things to
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372 which prophecy is directed.
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373 </p>
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374 <p id="SS_Q171_A4-p10">
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375 <b>Reply to Objection 3:</b> He who has a science knows the principles of that science, whence whatever is pertinent to that science depends; wherefore
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376 to have the habit of a science perfectly, is to know whatever is pertinent to that science. But God Who is the principle of
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377 prophetic knowledge is not known in Himself through prophecy; wherefore the comparison fails.
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378 </p>
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379 <p id="SS_Q171_A4-p11"></p>
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380 <p id="SS_Q171_A4-p12"></p>
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381 <a href="summa.SS_Q171_A3.html"></a>
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382 <a href="summa.SS_Q171_A5.html"></a>
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383 </div>
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384 <div id="SS_Q171_A5" class="div4">
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385 <a href="summa.SS_Q171_A4.html"></a>
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386 <a href="summa.SS_Q171_A6.html"></a>
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387 <h4 id="SS_Q171_A5-p0.1">Whether the prophet always distinguishes what he says by his own spirit from what he says by the prophetic spirit?</h4>
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388 <p id="SS_Q171_A5-p1"></p>
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389 <p id="SS_Q171_A5-p2">
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390 <b>Objection 1:</b> It would seem that the prophet always distinguishes what he says by his own spirit from what he says by the prophetic spirit.
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391 For Augustine states (Confess. vi, 13) that his mother said "she could, through a certain feeling, which in words she could
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392 not express, discern betwixt Divine revelations, and the dreams of her own soul." Now prophecy is a Divine revelation, as
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393 stated above
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394 <a id="SS_Q171_A5-p2.1" shape="rect" href="summa.SS_Q171_A3.html">(A[3])</a>. Therefore the prophet always distinguishes
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395 what he says by the spirit of prophecy, from what he says by his own spirit.
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396 </p>
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397 <p id="SS_Q171_A5-p3">
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398 <b>Objection 2:</b> Further, God commands nothing impossible, as Jerome [*Pelagius. Ep. xvi, among the supposititious works of St. Jerome] says.
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399 Now the prophets were commanded (
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400 <a class="scripRef" id="SS_Q171_A5-p3.1" href="./asv.html#Jer.23.28" target="asv">Jer. 23:28</a>): "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
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401 the prophet can distinguish what he has through the spirit of prophecy from what he sees otherwise.
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402 </p>
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403 <p id="SS_Q171_A5-p4">
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404 <b>Objection 3:</b> Further, the certitude resulting from a Divine light is greater than that which results from the light of natural reason.
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405 Now he that has science, by the light of natural reason knows for certain that he has it. Therefore he that has prophecy by
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406 a Divine light is much more certain that he has it.
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407 </p>
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408 <p id="SS_Q171_A5-p5">
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409 <b>On the contrary,</b> Gregory says (Hom. i super Ezech.): "It must be observed that sometimes the holy prophets, when consulted, utter certain
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410 things by their own spirit, through being much accustomed to prophesying, and think they are speaking by the prophetic spirit."
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411 </p>
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412 <p id="SS_Q171_A5-p6">
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413 <b>I answer that,</b> 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
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414 instinct to "which the human mind is subjected without knowing it," as Augustine says (Gen. ad lit. ii, 17). Accordingly the
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415 prophet has the greatest certitude about those things which he knows by an express revelation, and he has it for certain that
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416 they are revealed to him by God; wherefore it is written (
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417 <a class="scripRef" id="SS_Q171_A5-p6.1" href="./asv.html#Jer.26.15" target="asv">Jer.
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418 26:15
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419 </a>): "In truth the Lord sent me to you, to speak all these words in your hearing." Else, were he not certain about this, the
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420 faith which relies on the utterances of the prophet would not be certain. A sign of the prophet's certitude may be gathered
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421 from the fact that Abraham being admonished in a prophetic vision, prepared to sacrifice his only-begotten son, which he nowise
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422 would have done had he not been most certain of the Divine revelation.
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423 </p>
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424 <p id="SS_Q171_A5-p7"> On the other hand, his position with regard to the things he knows by instinct is sometimes such that he is unable to distinguish
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425 fully whether his thoughts are conceived of Divine instinct or of his own spirit. And those things which we know by Divine
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426 instinct are not all manifested with prophetic certitude, for this instinct is something imperfect in the genus of prophecy.
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427 It is thus that we are to understand the saying of Gregory. Lest, however, this should lead to error,
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428 "they are very soon set aright by the Holy Ghost [*For instance, cf.
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429 <a class="scripRef" id="SS_Q171_A5-p7.1" href="./asv.html#iiKgdms.7.3" target="asv">2 Kings 7:3 </a>seqq.], and from Him they hear the truth, so that they reproach themselves for having said what was untrue," as Gregory adds
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430 (Hom. i super Ezech.).
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431 </p>
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432 <p id="SS_Q171_A5-p8"> The arguments set down in the first place consider the revelation that is made by the prophetic spirit; wherefore the answer
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433 to all the objections is clear.
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434 </p>
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435 <p id="SS_Q171_A5-p9"></p>
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436 <p id="SS_Q171_A5-p10"></p>
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437 <a href="summa.SS_Q171_A4.html"></a>
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438 <a href="summa.SS_Q171_A6.html"></a>
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439 </div>
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440 <div id="SS_Q171_A6" class="div4">
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441 <a href="summa.SS_Q171_A5.html"></a>
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442 <a href="summa.SS_Q172.html"></a>
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443 <h4 id="SS_Q171_A6-p0.1">Whether things known or declared prophetically can be false?</h4>
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444 <p id="SS_Q171_A6-p1"></p>
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445 <p id="SS_Q171_A6-p2">
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446 <b>Objection 1:</b> It would seem that things known or declared prophetically can be false. For prophecy is about future contingencies, as stated
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447 above (A[3] ). Now future contingencies may possibly not happen; else they would happen of necessity. Therefore the matter
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448 of prophecy can be false.
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449 </p>
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450 <p id="SS_Q171_A6-p3">
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451 <b>Objection 2:</b> Further, Isaias prophesied to Ezechias saying (
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452 <a class="scripRef" id="SS_Q171_A6-p3.1" href="./asv.html#Isa.38.1" target="asv">Is. 38:1</a>): "Take order with thy house, for thou shalt surely die, and shalt not live," and yet fifteen years were added to his life
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453 (
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454 <a class="scripRef" id="SS_Q171_A6-p3.2" href="./asv.html#." target="asv">4 Kings 20:6</a>). Again the Lord said (
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455 <a class="scripRef" id="SS_Q171_A6-p3.3" href="./asv.html#Jer.18.7" target="asv">Jer. 18:7,8</a>): "I will suddenly speak against a nation and against a kingdom, to root out and to pull down and to destroy it. If that
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456 nation against which I have spoken shall repent of
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457 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,
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458 according to
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459 <a class="scripRef" id="SS_Q171_A6-p3.4" href="./asv.html#John.3.10" target="asv"> Jn. 3:10</a>: "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."
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460 Therefore the matter of prophecy can be false.
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461 </p>
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462 <p id="SS_Q171_A6-p4">
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463 <b>Objection 3:</b> Further, in a conditional proposition, whenever the antecedent is absolutely necessary, the consequent is absolutely necessary,
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464 because the consequent of a conditional proposition stands in the same relation to the antecedent, as the conclusion to the
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465 premises in a syllogism, and a syllogism whose premises are necessary always leads to a necessary conclusion, as we find proved
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466 in I Poster. 6. But if the matter of a prophecy cannot be false, the following
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467 conditional proposition must needs be true: "If a thing has been prophesied, it will be." Now the antecedent of this conditional
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468 proposition is absolutely necessary, since it is about the past. Therefore the consequent is also necessary absolutely; yet
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469 this is unfitting, for then prophecy would not be about contingencies. Therefore it is untrue that the matter of prophecy
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470 cannot be false.
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471 </p>
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472 <p id="SS_Q171_A6-p5">
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473 <b>On the contrary,</b> Cassiodorus says [*Prol. in Psalt. i] that "prophecy is a Divine inspiration or revelation, announcing the issue of things
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474 with invariable truth." Now the truth of prophecy would not be invariable, if its matter could be false. Therefore nothing
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475 false can come under prophecy.
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476 </p>
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477 <p id="SS_Q171_A6-p6">
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478 <b>I answer that,</b> As may be gathered from what has been said (
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479 <a id="SS_Q171_A6-p6.1" shape="rect" href="summa.SS_Q171_A1.html">AA[1]</a>,3,5), prophecy is a kind of knowledge impressed under the form of teaching on the prophet's intellect, by Divine revelation.
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480 Now the truth of knowledge is the same in disciple and teacher since the knowledge of the disciple is a likeness of the knowledge
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481 of the teacher, even as in natural things the form of the thing generated is a likeness of the form of the generator. Jerome
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482 speaks
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483 in this sense when he says [*Comment. in Daniel ii, 10] that "prophecy is the seal of the Divine foreknowledge." Consequently
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484 the same truth must needs be in prophetic knowledge and utterances, as in the Divine knowledge, under which nothing false
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485 can possibly come, as stated in the
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486 <a id="SS_Q171_A6-p6.2" shape="rect" href="summa.FP_Q16_A8.html">FP, Q[16], A[8]</a>. Therefore nothing false can come under prophecy.
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487 </p>
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488 <p id="SS_Q171_A6-p7">
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489 <b>Reply to Objection 1:</b> As stated in the
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490 <a id="SS_Q171_A6-p7.1" shape="rect" href="summa.FP_Q14_A13.html">FP, Q[14], A[13]</a> the certitude of the Divine foreknowledge does not exclude the contingency of future singular events, because that knowledge
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491 regards the future as present and already determinate to one thing. Wherefore prophecy also, which is an "impressed likeness"
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492 or "seal of the Divine foreknowledge," does not by its unchangeable truth exclude the contingency of future things.
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493 </p>
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494 <p id="SS_Q171_A6-p8">
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495 <b>Reply to Objection 2:</b> The Divine foreknowledge regards future things in two ways. First, as they are in themselves, in so far, to wit, as it sees
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496 them in their presentiality: secondly, as in their causes, inasmuch as it sees the order of causes in relation to their effects.
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497 And though future contingencies, considered as in themselves, are determinate to one thing, yet, considered as in their causes,
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498 they are not so determined but that they can happen otherwise. Again,
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499 though this twofold knowledge is always united in the Divine intellect, it is not always united in the prophetic revelation,
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500 because an imprint made by an active cause is not always on a par with the virtue of that cause. Hence sometimes the prophetic
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501 revelation is an imprinted likeness of the Divine foreknowledge, in so far as the latter regards future contingencies in themselves:
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502 and such things happen in the same way as foretold, for example this saying of
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503 <a class="scripRef" id="SS_Q171_A6-p8.1" href="./asv.html#Isa.7.14" target="asv">Is. 7:14</a>: "Behold a virgin shall
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504 conceive." Sometimes, however, the prophetic revelation is an imprinted likeness of the Divine foreknowledge as knowing the
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505 order of causes to effects; and then at times the event is otherwise than foretold. Yet the prophecy does not cover a falsehood,
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506 for the meaning of the prophecy is that inferior causes, whether they be natural causes or human acts, are so disposed as
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507 to lead to such a result. In this way we are to understand the saying of
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508 <a class="scripRef" id="SS_Q171_A6-p8.2" href="./asv.html#Isa.38.1" target="asv"> Is. 38:1</a>: "Thou shalt die, and
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509 not live"; in other words, "The disposition of thy body has a tendency to death": and the saying of
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510 <a class="scripRef" id="SS_Q171_A6-p8.3" href="./asv.html#Jonah.3.4" target="asv"> Jonah 3:4, </a> "Yet forty days, and Nineveh shall be destroyed," that is to say, "Its merits demand that it should be destroyed." God is
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511 said "to repent," metaphorically, inasmuch as He bears Himself after the manner of one who repents, by "changing His sentence,
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512 although He changes not His counsel" [*Cf.
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513 <a id="SS_Q171_A6-p8.4" shape="rect" href="summa.FP_Q19_A7.html">FP, Q[19], A[7]</a>, ad 2].
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514 </p>
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515 <p id="SS_Q171_A6-p9">
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516 <b>Reply to Objection 3:</b> Since the same truth of prophecy is the same as the truth of Divine foreknowledge, as stated above, the conditional proposition:
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517 "If this was prophesied, it will be," is true in the same way as the proposition: "If this was foreknown, it will be": for
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518 in both cases it is impossible for the antecedent not to be. Hence the consequent is necessary, considered, not as something
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519 future in our regard, but as being present to the Divine foreknowledge, as
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520 stated in the
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521 <a id="SS_Q171_A6-p9.1" shape="rect" href="summa.FP_Q14_A13.html">FP, Q[14], A[13]</a>, ad 2.
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522 </p>
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523 <p id="SS_Q171_A6-p10"></p>
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524 <p id="SS_Q171_A6-p11"></p>
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525 <a href="summa.SS_Q171_A5.html"></a>
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526 <a href="summa.SS_Q172.html"></a>
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527 </div>
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528 <a href="summa.SS.iv.html"></a>
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529 <a href="summa.SS_Q171_A1.html"></a>
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530 </div>
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531 <div id="SS_Q172" class="div3">
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532 <a href="summa.SS_Q171_A6.html"></a>
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533 <a href="summa.SS_Q172_A1.html"></a>
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534 <h3 id="SS_Q172-p0.1">OF THE CAUSE OF PROPHECY (SIX ARTICLES)</h3>
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535 <p id="SS_Q172-p1"></p>
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536 <p id="SS_Q172-p2"> We must now consider the cause of prophecy. Under this head there are six points of inquiry:</p>
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537 <p id="SS_Q172-p3"> (1) Whether prophecy is natural?</p>
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538 <p id="SS_Q172-p4"> (2) Whether it is from God by means of the angels?</p>
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539 <p id="SS_Q172-p5"> (3) Whether a natural disposition is requisite for prophecy?</p>
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540 <p id="SS_Q172-p6"> (4) Whether a good life is requisite?</p>
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541 <p id="SS_Q172-p7"> (5) Whether any prophecy is from the demons?</p>
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542 <p id="SS_Q172-p8"> (6) Whether prophets of the demons ever tell what is true?</p>
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543 <div id="SS_Q172_A1" class="div4">
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544 <a href="summa.SS_Q172.html"></a>
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545 <a href="summa.SS_Q172_A2.html"></a>
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546 <h4 id="SS_Q172_A1-p0.1">Whether prophecy can be natural?</h4>
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547 <p id="SS_Q172_A1-p1"></p>
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548 <p id="SS_Q172_A1-p2">
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549 <b>Objection 1:</b> It would seem that prophecy can be natural. For Gregory says (Dial. iv, 26) that "sometimes the mere strength of the soul
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550 is sufficiently cunning to foresee certain things": and Augustine says (Gen. ad lit. xii, 13) that the human soul, according
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551 as it is withdrawn from the sense of the body, is able to foresee the future [*Cf.
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552 <a id="SS_Q172_A1-p2.1" shape="rect" href="summa.FP_Q86_A4.html">FP, Q[86], A[4]</a>, ad 2]. Now this pertains to prophecy. Therefore the soul can acquire prophecy naturally.
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553 </p>
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554 <p id="SS_Q172_A1-p3">
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555 <b>Objection 2:</b> Further, the human soul's knowledge is more alert while one wakes than while one sleeps. Now some, during sleep, naturally
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556 foresee the future, as the Philosopher asserts (De Somn. et Vigil. [*De Divinat. per Somn. ii, which is annexed to the work
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557 quoted]). Much more therefore can a man naturally foreknow the future.
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558 </p>
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559 <p id="SS_Q172_A1-p4">
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560 <b>Objection 3:</b> Further, man, by his nature, is more perfect than dumb animals. Yet some dumb animals have foreknowledge of future things
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561 that concern them. Thus ants foreknow the coming rains, which is evident from their gathering grain into their nest before
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562 the rain commences; and in like manner fish foreknow a coming storm, as may be gathered from their movements in avoiding places
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563 exposed to storm. Much more therefore can men foreknow the future that concerns themselves,
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564 and of such things is prophecy. Therefore prophecy comes from nature.
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565 </p>
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566 <p id="SS_Q172_A1-p5">
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567 <b>Objection 4:</b> Further, it is written (
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568 <a class="scripRef" id="SS_Q172_A1-p5.1" href="./asv.html#Prov.29.18" target="asv">Prov. 29:18</a>): "When prophecy shall fail, the people shall be scattered abroad"; wherefore it is evident that prophecy is necessary for
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569 the stability of the human race. Now "nature does not fail in necessaries" [*Aristotle, de Anima iii, 9]. Therefore it seems
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570 that prophecy is from nature.
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571 </p>
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572 <p id="SS_Q172_A1-p6">
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573 <b>On the contrary,</b> It is written (
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574 <a class="scripRef" id="SS_Q172_A1-p6.1" href="./asv.html#iiPet.1.21" target="asv">2 Pet. 1:21</a>): "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
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575 prophecy comes not from nature, but through the gift of the Holy Ghost.
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576 </p>
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577 <p id="SS_Q172_A1-p7">
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578 <b>I answer that,</b> As stated above (Q[171], A[6], ad 2) prophetic foreknowledge may regard future things in two ways: in one way, as they are
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579 in themselves; in another way, as they are in their causes. Now, to foreknow future things, as they are in themselves, is
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580 proper to the Divine intellect, to Whose eternity all things are present, as stated in the
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581 <a id="SS_Q172_A1-p7.1" shape="rect" href="summa.FP_Q14_A13.html">FP, Q[14], A[13]</a>. Wherefore such like foreknowledge of the future cannot come from nature, but from
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582 Divine revelation alone. On the other hand, future things can be foreknown in their causes with a natural knowledge even by
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583 man: thus a physician foreknows future health or death in certain causes, through previous experimental knowledge of the order
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584 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.
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585 In one way that the soul, from that which it holds, is able to foreknow the future, and thus Augustine says (Gen. ad lit.
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586 xii, 13): "Some have deemed the human soul to contain a certain power of divination." This seems to be in accord with the
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587 opinion of Plato [*Phaed. xxvii; Civit. vi], who held that our souls have knowledge of all things by participating in the
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588 ideas; but that this knowledge is obscured in them by union with the body; yet in some more, in others less, according to
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589 a difference in bodily purity. According to this it might be said that men, whose souls are not much obscured through union
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590 with the
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591 body, are able to foreknow such like future things by their own knowledge. Against this opinion Augustine says (Gen. ad lit.
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592 xii, 13): "How is it that the soul cannot always have this power of divination, since it always wishes to have it?"
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593 </p>
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594 <p id="SS_Q172_A1-p8"> Since, however, it seems truer, according to the opinion of Aristotle, that the soul acquires knowledge from sensibles, as
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595 stated in the
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596 <a id="SS_Q172_A1-p8.1" shape="rect" href="summa.FP_Q84_A6.html">FP, Q[84], A[6]</a>, it is better to have recourse to another explanation, and to hold that men have no such foreknowledge of the future, but
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597 that they can acquire it by means of experience, wherein they are helped by their natural disposition, which depends on the
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598 perfection of a man's imaginative power, and the clarity of
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599 his understanding.
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600 </p>
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601 <p id="SS_Q172_A1-p9"> Nevertheless this latter foreknowledge of the future differs in two ways from the former, which comes through Divine revelation.
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602 First, because the former can be about any events whatever, and this infallibly; whereas the latter foreknowledge, which can
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603 be had naturally, is about certain effects, to which human experience may extend. Secondly, because the former prophecy is
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604 "according to the unchangeable truth" [*
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605 <a id="SS_Q172_A1-p9.1" shape="rect" href="summa.SS_Q171_A3.html">Q[171], A[3]</a>, OBJ[1]], while the latter
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606 is not, and can cover a falsehood. Now the former foreknowledge, and not the latter, properly belongs to prophecy, because,
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607 as stated above (
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608 <a id="SS_Q172_A1-p9.2" shape="rect" href="summa.SS_Q171_A3.html">Q[171], A[3]</a>), prophetic knowledge is of things which naturally surpass human knowledge. Consequently we must say that prophecy strictly
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609 so called cannot be from nature, but only from Divine revelation.
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610 </p>
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611 <p id="SS_Q172_A1-p10">
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612 <b>Reply to Objection 1:</b> When the soul is withdrawn from corporeal things, it becomes more adapted to receive the influence of spiritual substances
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613 [*Cf.
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614 <a id="SS_Q172_A1-p10.1" shape="rect" href="summa.FP_Q88_A4.html">FP, Q[88], A[4]</a>, ad 2], and also is more inclined to receive the subtle motions which take place in the human imagination through the impression
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615 of natural causes, whereas it is hindered from receiving them while occupied with sensible things. Hence Gregory says (Dial.
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616 iv, 26) that "the soul, at the
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617 approach of death, foresees certain future things, by reason of the subtlety of its nature," inasmuch as it is receptive even
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618 of slight impressions. Or again, it knows future things by a revelation of the angels; but not by its own power, because according
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619 to Augustine (Gen. ad lit. xii, 13), "if this were so, it would be able to foreknow the future whenever it willed," which
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620 is clearly false.
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621 </p>
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622 <p id="SS_Q172_A1-p11">
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623 <b>Objection 2:</b> Knowledge of the future by means of dreams, comes either from the revelation of spiritual substances, or from a corporeal
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624 cause, as stated above (
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625 <a id="SS_Q172_A1-p11.1" shape="rect" href="summa.SS_Q95_A6.html">Q[95], A[6]</a>), when we were treating of divination. Now both these causes are more applicable to a person while asleep than while awake,
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626 because, while awake, the soul is occupied with external sensibles, so that it is less receptive of the subtle impressions
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627 either of spiritual substances, or
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628 even of natural causes; although as regards the perfection of judgment, the reason is more alert in waking than in sleeping.
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629 </p>
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630 <p id="SS_Q172_A1-p12">
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631 <b>Reply to Objection 3:</b> Even dumb animals have no foreknowledge of future events, except as these are foreknown in their causes, whereby their imagination
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632 is moved more than man's, because man's imagination, especially in waking, is more disposed according to reason than according
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633 to the impression of natural causes. Yet reason effects much more amply in man, that which the impression of natural causes
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634 effects in dumb animals; and Divine grace by inspiring the prophecy
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635 assists man still more.
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636 </p>
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637 <p id="SS_Q172_A1-p13">
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638 <b>Reply to Objection 4:</b> The prophetic light extends even to the direction of human acts; and in this way prophecy is requisite for the government
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639 of a people, especially in relation to Divine worship; since for this nature is not sufficient, and grace is necessary.
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640 </p>
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641 <p id="SS_Q172_A1-p14"></p>
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642 <p id="SS_Q172_A1-p15"></p>
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643 <a href="summa.SS_Q172.html"></a>
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644 <a href="summa.SS_Q172_A2.html"></a>
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645 </div>
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646 <div id="SS_Q172_A2" class="div4">
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647 <a href="summa.SS_Q172_A1.html"></a>
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648 <a href="summa.SS_Q172_A3.html"></a>
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649 <h4 id="SS_Q172_A2-p0.1">Whether prophetic revelation comes through the angels?</h4>
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650 <p id="SS_Q172_A2-p1"></p>
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651 <p id="SS_Q172_A2-p2">
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652 <b>Objection 1:</b> It would seem that prophetic revelation does not come through the angels. For it is written (
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653 <a class="scripRef" id="SS_Q172_A2-p2.1" href="./asv.html#Wis.7.27" target="asv">Wis. 7:27</a>) that Divine wisdom "conveyeth herself into holy souls," and "maketh the friends of God, and the prophets." Now wisdom makes
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654 the friends of God immediately. Therefore it also makes the prophets immediately, and not through the medium of the angels.
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655 </p>
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656 <p id="SS_Q172_A2-p3">
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657 <b>Objection 2:</b> Further, prophecy is reckoned among the gratuitous graces. But the gratuitous graces are from the Holy Ghost, according to
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658
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659 <a class="scripRef" id="SS_Q172_A2-p3.1" href="./asv.html#iCor.12.4" target="asv">1 Cor. 12:4, </a> "There are diversities of graces, but the same Spirit." Therefore the prophetic revelation is not made by means of an angel.
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660 </p>
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661 <p id="SS_Q172_A2-p4">
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662 <b>Objection 3:</b> Further, Cassiodorus [*Prol. in Psalt. i] says that prophecy is a "Divine revelation": whereas if it were conveyed by the
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663 angels, it would be called an angelic revelation. Therefore prophecy is not bestowed by means of the angels.
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664 </p>
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665 <p id="SS_Q172_A2-p5">
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666 <b>On the contrary,</b> Dionysius says (Coel. Hier. iv): "Our glorious fathers received Divine visions by means of the heavenly powers"; and he is
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667 speaking there of prophetic visions. Therefore prophetic revelation is conveyed by means of the angels.
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668 </p>
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669 <p id="SS_Q172_A2-p6">
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670 <b>I answer that,</b> As the Apostle says (
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671 <a class="scripRef" id="SS_Q172_A2-p6.1" href="./asv.html#Rom.13.1" target="asv">Rom. 13:1</a>), "Things that are of God are well ordered [*Vulg.: 'Those that are, are ordained of God.']." Now the Divine ordering, according
|
|
|
672 to Dionysius [*Coel. Hier. iv; Eccl. Hier. v], is such that the lowest things are directed by middle things. Now the angels
|
|
|
673 hold a middle position between God and men, in that they have a greater share in the perfection of the Divine goodness than
|
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|
674 men have. Wherefore the Divine
|
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|
675 enlightenments and revelations are conveyed from God to men by the angels. Now prophetic knowledge is bestowed by Divine enlightenment
|
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|
676 and revelation. Therefore it is evident that it is conveyed by the angels.
|
|
|
677 </p>
|
|
|
678 <p id="SS_Q172_A2-p7">
|
|
|
679 <b>Reply to Objection 1:</b> Charity which makes man a friend of God, is a perfection of the will, in which God alone can form an impression; whereas
|
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|
680 prophecy is a perfection of the intellect, in which an angel also can form an impression, as stated in the
|
|
|
681 <a id="SS_Q172_A2-p7.1" shape="rect" href="summa.FP_Q111_A1.html">FP, Q[111], A[1]</a>, wherefore the comparison fails between the two.
|
|
|
682 </p>
|
|
|
683 <p id="SS_Q172_A2-p8">
|
|
|
684 <b>Reply to Objection 2:</b> The gratuitous graces are ascribed to the Holy Ghost as their first principle: yet He works grace of this kind in men by
|
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|
685 means of the angels.
|
|
|
686 </p>
|
|
|
687 <p id="SS_Q172_A2-p9">
|
|
|
688 <b>Reply to Objection 3:</b> The work of the instrument is ascribed to the principal agent by whose power the instrument acts. And since a minister is
|
|
|
689 like an instrument, prophetic revelation, which is conveyed by the ministry of the angels, is said to be Divine.
|
|
|
690 </p>
|
|
|
691 <p id="SS_Q172_A2-p10"></p>
|
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|
692 <p id="SS_Q172_A2-p11"></p>
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|
693 <a href="summa.SS_Q172_A1.html"></a>
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694 <a href="summa.SS_Q172_A3.html"></a>
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|
|
695 </div>
|
|
|
696 <div id="SS_Q172_A3" class="div4">
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697 <a href="summa.SS_Q172_A2.html"></a>
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698 <a href="summa.SS_Q172_A4.html"></a>
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|
699 <h4 id="SS_Q172_A3-p0.1">Whether a natural disposition is requisite for prophecy?</h4>
|
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700 <p id="SS_Q172_A3-p1"></p>
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|
701 <p id="SS_Q172_A3-p2">
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|
702 <b>Objection 1:</b> It would seem that a natural disposition is requisite for prophecy. For prophecy is received by the prophet according to
|
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703 the disposition of the recipient, since a gloss of Jerome on
|
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|
704 <a class="scripRef" id="SS_Q172_A3-p2.1" href="./asv.html#Amos.1.2" target="asv"> Amos 1:2, </a> "The Lord will roar from Sion," says: "Anyone who wishes to make a comparison naturally turns to those things of which he
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705 has experience, and among which his life is spent. For example, sailors compare their enemies to the winds, and their losses
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706 to a
|
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|
707 shipwreck. In like manner Amos, who was a shepherd, likens the fear of God to that which is inspired by the lion's roar."
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|
708 Now that which is received by a thing according to the mode of the recipient requires a natural disposition. Therefore prophecy
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|
709 requires a natural disposition.
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|
710 </p>
|
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|
711 <p id="SS_Q172_A3-p3">
|
|
|
712 <b>Objection 2:</b> Further, the considerations of prophecy are more lofty than those of acquired science. Now natural indisposition hinders
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|
713 the considerations of acquired science, since many are prevented by natural indisposition from succeeding to grasp the speculations
|
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|
714 of science. Much more therefore is a natural disposition requisite for the contemplation of prophecy.
|
|
|
715 </p>
|
|
|
716 <p id="SS_Q172_A3-p4">
|
|
|
717 <b>Objection 3:</b> Further, natural indisposition is a much greater obstacle than an accidental impediment. Now the considerations of prophecy
|
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|
718 are hindered by an accidental occurrence. For Jerome says in his commentary on Matthew [*The quotation is from Origen, Hom.
|
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|
719 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
|
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|
720 a prophet that fulfils the duty of procreation." Much more therefore does a natural
|
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|
721 indisposition hinder prophecy; and thus it would seem that a good natural disposition is requisite for prophecy.
|
|
|
722 </p>
|
|
|
723 <p id="SS_Q172_A3-p5">
|
|
|
724 <b>On the contrary,</b> Gregory says in a homily for Pentecost (xxx in Ev.): "He," namely the Holy Ghost, "fills the boy harpist and makes him a
|
|
|
725 Psalmist; He fills the herdsman plucking wild figs, and makes him a prophet." Therefore prophecy requires no previous disposition,
|
|
|
726 but depends on the will alone of the Holy Ghost, of Whom it is written (
|
|
|
727 <a class="scripRef" id="SS_Q172_A3-p5.1" href="./asv.html#iCor.12.2" target="asv">1 Cor. 12:2</a>): "All these things, one and the same Spirit worketh, dividing to every one according as He will."
|
|
|
728 </p>
|
|
|
729 <p id="SS_Q172_A3-p6">
|
|
|
730 <b>I answer that,</b> As stated above
|
|
|
731 <a id="SS_Q172_A3-p6.1" shape="rect" href="summa.SS_Q172_A1.html">(A[1])</a>, prophecy in its true and exact sense comes from Divine inspiration; while that which comes from a natural cause is not called
|
|
|
732 prophecy except in a relative sense. Now we must observe that as God Who is the universal efficient cause requires neither
|
|
|
733 previous matter nor previous disposition of matter in His corporeal effects, for He is able at the same instant to bring into
|
|
|
734 being matter and disposition and
|
|
|
735 form, so neither does He require a previous disposition in His spiritual effects, but is able to produce both the spiritual
|
|
|
736 effect and at the same time the fitting disposition as requisite according to the order of nature. More than this, He is able
|
|
|
737 at the same time, by creation, to produce the subject, so as to dispose a soul for prophecy and give it the prophetic grace,
|
|
|
738 at the very instant of its creation.
|
|
|
739 </p>
|
|
|
740 <p id="SS_Q172_A3-p7">
|
|
|
741 <b>Reply to Objection 1:</b> It matters not to prophecy by what comparisons the thing prophesied is expressed; and so the Divine operation makes no change
|
|
|
742 in a prophet in this respect. Yet if there be anything in him incompatible with prophecy, it is removed by the Divine power.
|
|
|
743 </p>
|
|
|
744 <p id="SS_Q172_A3-p8">
|
|
|
745 <b>Reply to Objection 2:</b> The considerations of science proceed from a natural cause, and nature cannot work without a previous disposition in matter.
|
|
|
746 This cannot be said of God Who is the cause of prophecy.
|
|
|
747 </p>
|
|
|
748 <p id="SS_Q172_A3-p9">
|
|
|
749 <b>Reply to Objection 3:</b> A natural indisposition, if not removed, might be an obstacle to prophetic revelation, for instance if a man were altogether
|
|
|
750 deprived of the natural senses. In the same way a man might be hindered from the act of prophesying by some very strong passion,
|
|
|
751 whether of anger, or of concupiscence as in coition, or by any other passion. But such a natural indisposition as this is
|
|
|
752 removed by the Divine power, which is the cause of prophecy.
|
|
|
753 </p>
|
|
|
754 <p id="SS_Q172_A3-p10"></p>
|
|
|
755 <p id="SS_Q172_A3-p11"></p>
|
|
|
756 <a href="summa.SS_Q172_A2.html"></a>
|
|
|
757 <a href="summa.SS_Q172_A4.html"></a>
|
|
|
758 </div>
|
|
|
759 <div id="SS_Q172_A4" class="div4">
|
|
|
760 <a href="summa.SS_Q172_A3.html"></a>
|
|
|
761 <a href="summa.SS_Q172_A5.html"></a>
|
|
|
762 <h4 id="SS_Q172_A4-p0.1">Whether a good life is requisite for prophecy?</h4>
|
|
|
763 <p id="SS_Q172_A4-p1"></p>
|
|
|
764 <p id="SS_Q172_A4-p2">
|
|
|
765 <b>Objection 1:</b> It would seem that a good life is requisite for prophecy. For it is written (
|
|
|
766 <a class="scripRef" id="SS_Q172_A4-p2.1" href="./asv.html#Wis.7.27" target="asv">Wis. 7:27</a>) that the wisdom of God "through nations conveyeth herself into holy souls," and "maketh the friends of God, and prophets."
|
|
|
767 Now there can be no holiness without a good life and sanctifying grace. Therefore prophecy cannot be without a good life and
|
|
|
768 sanctifying grace.
|
|
|
769 </p>
|
|
|
770 <p id="SS_Q172_A4-p3">
|
|
|
771 <b>Objection 2:</b> Further, secrets are not revealed save to a friend, according to
|
|
|
772 <a class="scripRef" id="SS_Q172_A4-p3.1" href="./asv.html#John.15.15" target="asv"> Jn. 15:15, </a> "But I have called you friends, because all things whatsoever I have heard of My Father, I have made known to you." Now God
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|
773 reveals His secrets to the prophets (
|
|
|
774 <a class="scripRef" id="SS_Q172_A4-p3.2" href="./asv.html#Amos.3.7" target="asv">Amos 3:7</a>). Therefore it would seem that the prophets are the friends of God; which is impossible without charity. Therefore seemingly
|
|
|
775 prophecy cannot be without charity; and charity is
|
|
|
776 impossible without sanctifying grace.
|
|
|
777 </p>
|
|
|
778 <p id="SS_Q172_A4-p4">
|
|
|
779 <b>Objection 3:</b> Further, it is written (
|
|
|
780 <a class="scripRef" id="SS_Q172_A4-p4.1" href="./asv.html#Matt.7.15" target="asv">Mat. 7:15</a>): "Beware of false prophets, who come to you in the clothing of sheep, but inwardly they are ravening wolves." Now all who
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|
|
781 are without grace are likened inwardly to a ravening wolf, and consequently all such are false prophets. Therefore no man
|
|
|
782 is a true prophet except he be good by grace.
|
|
|
783 </p>
|
|
|
784 <p id="SS_Q172_A4-p5">
|
|
|
785 <b>Objection 4:</b> Further, the Philosopher says (De Somn. et Vigil. [*Cf. De Divinat. per Somn. i, which is annexed to the work quoted]) that
|
|
|
786 "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
|
|
|
787 the gift of prophecy is from God. Therefore the gift of prophecy is vouchsafed only to the best men.
|
|
|
788 </p>
|
|
|
789 <p id="SS_Q172_A4-p6">
|
|
|
790 <b>On the contrary,</b> To those who had said, "Lord, have we not prophesied in Thy name?" this reply is made: "I never knew you" (
|
|
|
791 <a class="scripRef" id="SS_Q172_A4-p6.1" href="./asv.html#Matt.7.22" target="asv">Mat. 7:22,23</a>). Now "the Lord knoweth who are His" (
|
|
|
792 <a class="scripRef" id="SS_Q172_A4-p6.2" href="./asv.html#iiTim.2.19" target="asv">2 Tim. 2:19</a>). Therefore prophecy can be in those who are not God's by grace.
|
|
|
793 </p>
|
|
|
794 <p id="SS_Q172_A4-p7">
|
|
|
795 <b>I answer that,</b> A good life may be considered from two points of view. First, with regard to its inward root, which is sanctifying grace.
|
|
|
796 Secondly, with regard to the inward passions of the soul and the outward actions. Now sanctifying grace is given chiefly in
|
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|
797 order that man's soul may be united to God by charity. Wherefore Augustine says (De Trin. xv, 18): "A man is not transferred
|
|
|
798 from the left side to the right, unless he receive the Holy Ghost, by Whom he is made a
|
|
|
799 lover of God and of his neighbor." Hence whatever can be without charity can be without sanctifying grace, and consequently
|
|
|
800 without goodness of life. Now prophecy can be without charity; and this is clear on two counts. First, on account of their
|
|
|
801 respective acts: for prophecy pertains to the intellect, whose act precedes the act of the will, which power is perfected
|
|
|
802 by charity. For this reason the Apostle (
|
|
|
803 <a class="scripRef" id="SS_Q172_A4-p7.1" href="./asv.html#iCor.13" target="asv">1 Cor. 13</a>) reckons prophecy with other things pertinent to the intellect, that can be had
|
|
|
804 without charity. Secondly, on account of their respective ends. For prophecy like other gratuitous graces is given for the
|
|
|
805 good of the Church, according to
|
|
|
806 <a class="scripRef" id="SS_Q172_A4-p7.2" href="./asv.html#iCor.12.7" target="asv">1 Cor. 12:7, </a> "The manifestation of the Spirit is given to every man unto profit"; and is not directly intended to unite man's affections
|
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|
807 to God, which is the purpose of charity. Therefore prophecy can be without a good life, as regards the first root of this
|
|
|
808 goodness.
|
|
|
809 </p>
|
|
|
810 <p id="SS_Q172_A4-p8"> If, however, we consider a good life, with regard to the passions of the soul, and external actions, from this point of view
|
|
|
811 an evil life is an obstacle to prophecy. For prophecy requires the mind to be raised very high in order to contemplate spiritual
|
|
|
812 things, and this is hindered by strong passions, and the inordinate pursuit of external things. Hence we read of the sons
|
|
|
813 of the prophets (
|
|
|
814 <a class="scripRef" id="SS_Q172_A4-p8.1" href="./asv.html#." target="asv">4 Kings 4:38</a>) that they "dwelt together with [Vulg.: 'before']"
|
|
|
815 Eliseus, leading a solitary life, as it were, lest worldly employment should be a hindrance to the gift of prophecy.
|
|
|
816 </p>
|
|
|
817 <p id="SS_Q172_A4-p9">
|
|
|
818 <b>Reply to Objection 1:</b> 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
|
|
|
819 such are those whom Divine wisdom, "conveying itself" by sanctifying grace to their minds, "maketh the friends of God, and
|
|
|
820 prophets." Others, however, receive the gift of prophecy merely for the good of others. Hence Jerome commenting on
|
|
|
821 <a class="scripRef" id="SS_Q172_A4-p9.1" href="./asv.html#Matt.7.22" target="asv"> Mat. 7:22, </a> says: "Sometimes prophesying, the working of miracles, and the
|
|
|
822 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,
|
|
|
823 or to the condemnation of those who invoke, and for the good of those who see and hear."
|
|
|
824 </p>
|
|
|
825 <p id="SS_Q172_A4-p10">
|
|
|
826 <b>Reply to Objection 2:</b> Gregory [*Hom. xxvii in Ev.] expounding this passage [*
|
|
|
827 <a class="scripRef" id="SS_Q172_A4-p10.1" href="./asv.html#John.15.15" target="asv">Jn. 15:15</a>] 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
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|
828 is to know. Accordingly He had made all things known to them, because having renounced earthly desires they were kindled by
|
|
|
829 the torches of perfect love." In this way the Divine secrets are not always revealed to prophets.
|
|
|
830 </p>
|
|
|
831 <p id="SS_Q172_A4-p11">
|
|
|
832 <b>Reply to Objection 3:</b> Not all wicked men are ravening wolves, but only those whose purpose is to injure others. For Chrysostom says [*Opus Imperf.
|
|
|
833 in Matth., Hom. xix, among the works of St. John Chrysostom, and falsely ascribed to him] that "Catholic teachers, though
|
|
|
834 they be sinners, are called slaves of the flesh, but never ravening wolves, because they do not purpose the destruction of
|
|
|
835 Christians." And since prophecy is directed to the good of others, it is manifest
|
|
|
836 that such are false prophets, because they are not sent for this purpose by God.
|
|
|
837 </p>
|
|
|
838 <p id="SS_Q172_A4-p12">
|
|
|
839 <b>Reply to Objection 4:</b> God's gifts are not always bestowed on those who are simply the best, but sometimes are vouchsafed to those who are best
|
|
|
840 as regards the receiving of this or that gift. Accordingly God grants the gift of prophecy to those whom He judges best to
|
|
|
841 give it to.
|
|
|
842 </p>
|
|
|
843 <p id="SS_Q172_A4-p13"></p>
|
|
|
844 <p id="SS_Q172_A4-p14"></p>
|
|
|
845 <a href="summa.SS_Q172_A3.html"></a>
|
|
|
846 <a href="summa.SS_Q172_A5.html"></a>
|
|
|
847 </div>
|
|
|
848 <div id="SS_Q172_A5" class="div4">
|
|
|
849 <a href="summa.SS_Q172_A4.html"></a>
|
|
|
850 <a href="summa.SS_Q172_A6.html"></a>
|
|
|
851 <h4 id="SS_Q172_A5-p0.1">Whether any prophecy comes from the demons?</h4>
|
|
|
852 <p id="SS_Q172_A5-p1"></p>
|
|
|
853 <p id="SS_Q172_A5-p2">
|
|
|
854 <b>Objection 1:</b> It would seem that no prophecy comes from the demons. For prophecy is "a Divine revelation," according to Cassiodorus [*Prol.
|
|
|
855 in Psalt. i]. But that which is done by a demon is not Divine. Therefore no prophecy can be from a demon.
|
|
|
856 </p>
|
|
|
857 <p id="SS_Q172_A5-p3">
|
|
|
858 <b>Objection 2:</b> Further, some kind of enlightenment is requisite for prophetic knowledge, as stated above (Q[171], AA[2],3). Now the demons
|
|
|
859 do not enlighten the human intellect, as stated above in the
|
|
|
860 <a id="SS_Q172_A5-p3.1" shape="rect" href="summa.FP_Q119_A3.html">FP, Q[119], A[3]</a>. Therefore no prophecy can come from the demons.
|
|
|
861 </p>
|
|
|
862 <p id="SS_Q172_A5-p4">
|
|
|
863 <b>Objection 3:</b> Further, a sign is worthless if it betokens contraries. Now prophecy is a sign in confirmation of faith; wherefore a gloss
|
|
|
864 on
|
|
|
865 <a class="scripRef" id="SS_Q172_A5-p4.1" href="./asv.html#Rom.12.6" target="asv">Rom. 12:6</a>, "Either prophecy to be used according to the rule of faith," says: "Observe that in reckoning the graces, he begins with
|
|
|
866 prophecy, which is the first proof of the reasonableness of our faith; since believers, after receiving the Spirit, prophesied."
|
|
|
867 Therefore prophecy cannot be bestowed by the demons.
|
|
|
868 </p>
|
|
|
869 <p id="SS_Q172_A5-p5">
|
|
|
870 <b>On the contrary,</b> It is written (
|
|
|
871 <a class="scripRef" id="SS_Q172_A5-p5.1" href="./asv.html#." target="asv">3 Kings 18:19</a>): "Gather unto me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the
|
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872 grove four hundred, who eat at Jezebel's table." Now these were worshippers of demons. Therefore it would seem that there
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873 is also a prophecy from the demons.
|
|
|
874 </p>
|
|
|
875 <p id="SS_Q172_A5-p6">
|
|
|
876 <b>I answer that,</b> As stated above (
|
|
|
877 <a id="SS_Q172_A5-p6.1" shape="rect" href="summa.SS_Q171_A1.html">Q[171], A[1]</a>), prophecy denotes knowledge far removed from human knowledge. Now it is evident that an intellect of a higher order can
|
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|
878 know some things that are far removed from the knowledge of an inferior intellect. Again, above the human intellect there
|
|
|
879 is not only the Divine intellect, but also the intellects of good and bad angels according to the order of nature. Hence the
|
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|
880 demons, even by their natural
|
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881 knowledge, know certain things remote from men's knowledge, which they can reveal to men: although those things which God
|
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|
882 alone knows are remote simply and most of all.
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883 </p>
|
|
|
884 <p id="SS_Q172_A5-p7"> Accordingly prophecy, properly and simply, is conveyed by Divine revelations alone; yet the revelation which is made by the
|
|
|
885 demons may be called prophecy in a restricted sense. Wherefore those men to whom something is revealed by the demons are styled
|
|
|
886 in the Scriptures as prophets, not simply, but with an addition, for instance as "false prophets," or "prophets of idols."
|
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887 Hence Augustine says (Gen. ad lit. xii, 19): "When the evil spirit lays hold of a man for such purposes as
|
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|
888 these," namely visions, "he makes him either devilish, or possessed, or a false prophet."
|
|
|
889 </p>
|
|
|
890 <p id="SS_Q172_A5-p8">
|
|
|
891 <b>Reply to Objection 1:</b> Cassiodorus is here defining prophecy in its proper and simple acceptation.
|
|
|
892 </p>
|
|
|
893 <p id="SS_Q172_A5-p9">
|
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|
894 <b>Reply to Objection 2:</b> The demons reveal what they know to men, not by enlightening the intellect, but by an imaginary vision, or even by audible
|
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|
895 speech; and in this way this prophecy differs from true prophecy.
|
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|
896 </p>
|
|
|
897 <p id="SS_Q172_A5-p10">
|
|
|
898 <b>Reply to Objection 3:</b> The prophecy of the demons can be distinguished from Divine prophecy by certain, and even outward, signs. Hence Chrysostom
|
|
|
899 says [*Opus Imperf. in Matth., Hom. xix, falsely ascribed to St. John Chrysostom] that "some prophesy by the spirit of the
|
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|
900 devil, such as diviners, but they may be discerned by the fact that the devil sometimes utters what is false, the Holy Ghost
|
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901 never." Wherefore it is written (
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|
902 <a class="scripRef" id="SS_Q172_A5-p10.1" href="./asv.html#Deut.18.21" target="asv">Dt. 18:21,22</a>): "If in silent thought thou answer:
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|
903 How shall I know the word that the Lord hath spoken? Thou shalt have this sign: Whatsoever that same prophet foretelleth in
|
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|
904 the name of the Lord, and it come not to pass, that thing the Lord hath not spoken."
|
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|
905 </p>
|
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906 <p id="SS_Q172_A5-p11"></p>
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907 <p id="SS_Q172_A5-p12"></p>
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908 <a href="summa.SS_Q172_A4.html"></a>
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909 <a href="summa.SS_Q172_A6.html"></a>
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910 </div>
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911 <div id="SS_Q172_A6" class="div4">
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912 <a href="summa.SS_Q172_A5.html"></a>
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913 <a href="summa.SS_Q173.html"></a>
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914 <h4 id="SS_Q172_A6-p0.1">Whether the prophets of the demons ever foretell the truth?</h4>
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915 <p id="SS_Q172_A6-p1"></p>
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916 <p id="SS_Q172_A6-p2">
|
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|
917 <b>Objection 1:</b> It would seem that the prophets of the demons never foretell the truth. For Ambrose [*Hilary the Deacon (Ambrosiaster) on
|
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918
|
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|
919 <a class="scripRef" id="SS_Q172_A6-p2.1" href="./asv.html#iCor.12.3" target="asv">1 Cor. 12:3</a>] says that "Every truth, by whomsoever spoken, is from the Holy Ghost." Now the prophets of the demons do not speak from
|
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920 the Holy Ghost, because "there is no concord between Christ and Belial [*'What concord hath Christ with Belial?']" (
|
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|
921 <a class="scripRef" id="SS_Q172_A6-p2.2" href="./asv.html#iiCor.6.15" target="asv">2 Cor. 6:15</a>). Therefore it would seem that they
|
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922 never foretell the truth.
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923 </p>
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924 <p id="SS_Q172_A6-p3">
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|
925 <b>Objection 2:</b> Further, just as true prophets are inspired by the Spirit of truth, so the prophets of the demons are inspired by the spirit
|
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926 of untruth, according to
|
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|
927 <a class="scripRef" id="SS_Q172_A6-p3.1" href="./asv.html#." target="asv">3 Kings 22:22, </a> "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
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928 speak false, as stated above (
|
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|
929 <a id="SS_Q172_A6-p3.2" shape="rect" href="summa.SS_Q111_A6.html">Q[111], A[6]</a>). Therefore the prophets of the demons never speak truth.
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|
930 </p>
|
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931 <p id="SS_Q172_A6-p4">
|
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|
932 <b>Objection 3:</b> Further, it is said of the devil (
|
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|
933 <a class="scripRef" id="SS_Q172_A6-p4.1" href="./asv.html#John.8.44" target="asv">Jn. 8:44</a>) 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
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934 by inspiring his prophets, the devil speaks only of his own, for he is not appointed God's minister to declare the truth,
|
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935 since "light hath no fellowship with darkness [*Vulg.: 'What fellowship hath light with darkness?']" (
|
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|
936 <a class="scripRef" id="SS_Q172_A6-p4.2" href="./asv.html#iiCor.6.14" target="asv">2 Cor. 6:14</a>). Therefore the
|
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937 prophets of the demons never foretell the truth.
|
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938 </p>
|
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939 <p id="SS_Q172_A6-p5">
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|
940 <b>On the contrary,</b> A gloss on
|
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|
941 <a class="scripRef" id="SS_Q172_A6-p5.1" href="./asv.html#Num.22.14" target="asv"> Num. 22:14, </a> says that "Balaam was a diviner, for he sometimes foreknew the future by help of the demons and the magic art." Now he foretold
|
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942 many true things, for instance that which is to be found in
|
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|
943 <a class="scripRef" id="SS_Q172_A6-p5.2" href="./asv.html#Num.24.17" target="asv"> Num. 24:17</a>: "A star shall rise out of Jacob, and a scepter shall spring up from Israel." Therefore even the prophets of the demons foretell
|
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944 the truth.
|
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945 </p>
|
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946 <p id="SS_Q172_A6-p6">
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947 <b>I answer that,</b> As the good is in relation to things, so is the true in relation to knowledge. Now in things it is impossible to find one
|
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|
948 that is wholly devoid of good. Wherefore it is also impossible for any knowledge to be wholly false, without some mixture
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949 of truth. Hence Bede says [*Comment. in Luc. xvii, 12; Cf. Augustine, QQ. Evang. ii, 40] that "no teaching is so false that
|
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950 it never mingles truth with falsehood." Hence the teaching of the demons, with which they
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951 instruct their prophets, contains some truths whereby it is rendered acceptable. For the intellect is led astray to falsehood
|
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|
952 by the semblance of truth, even as the will is seduced to evil by the semblance of goodness. Wherefore Chrysostom says [*Opus
|
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|
953 Imperf. in Matth., Hom. xix, falsely ascribed to St. John Chrysostom]: "The devil is allowed sometimes to speak true things,
|
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954 in order that his unwonted truthfulness may gain credit for his lie."
|
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|
955 </p>
|
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956 <p id="SS_Q172_A6-p7">
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|
957 <b>Reply to Objection 1:</b> The prophets of the demons do not always speak from the demons' revelation, but sometimes by Divine inspiration. This was
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958 evidently the case with Balaam, of whom we read that the Lord spoke to him (
|
|
|
959 <a class="scripRef" id="SS_Q172_A6-p7.1" href="./asv.html#Num.22.12" target="asv">Num. 22:12</a>), though he was a prophet of the demons, because God makes use even of the wicked for the profit of the good. Hence He foretells
|
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960 certain truths even by the demons' prophets, both that the truth may be rendered more credible,
|
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961 since even its foes bear witness to it, and also in order that men, by believing such men, may be more easily led on to truth.
|
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962 Wherefore also the Sibyls foretold many true things about Christ.
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|
963 </p>
|
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|
964 <p id="SS_Q172_A6-p8"> Yet even when the demons' prophets are instructed by the demons, they foretell the truth, sometimes by virtue of their own
|
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|
965 nature, the author of which is the Holy Ghost, and sometimes by revelation of the good spirits, as Augustine declares (Gen.
|
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|
966 ad lit. xii, 19): so that even then this truth which the demons proclaim is from the Holy Ghost.
|
|
|
967 </p>
|
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|
968 <p id="SS_Q172_A6-p9">
|
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|
969 <b>Reply to Objection 2:</b> A true prophet is always inspired by the Spirit of truth, in Whom there is no falsehood, wherefore He never says what is
|
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|
970 not true; whereas a false prophet is not always instructed by the spirit of untruth, but sometimes even by the Spirit of truth.
|
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|
971 Even the very spirit of untruth sometimes declares true things, sometimes false, as stated above.
|
|
|
972 </p>
|
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973 <p id="SS_Q172_A6-p10">
|
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|
974 <b>Reply to Objection 3:</b> Those things are called the demons' own, which they have of themselves, namely lies and sins; while they have, not of themselves
|
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|
975 but of God, those things which belong to them by nature: and it is by virtue of their own nature that they sometimes foretell
|
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|
976 the truth, as stated above (ad 1). Moreover God makes use of them to make known the truth which is to be accomplished through
|
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977 them, by revealing Divine mysteries to them through the angels, as already
|
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|
978 stated (Gen. ad lit. xii, 19;
|
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|
979 <a id="SS_Q172_A6-p10.1" shape="rect" href="summa.FP_Q109_A4.html">FP, Q[109], A[4]</a>, ad 1).
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980 </p>
|
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981 <p id="SS_Q172_A6-p11"></p>
|
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982 <p id="SS_Q172_A6-p12"></p>
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983 <a href="summa.SS_Q172_A5.html"></a>
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984 <a href="summa.SS_Q173.html"></a>
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985 </div>
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986 <a href="summa.SS_Q171_A6.html"></a>
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987 <a href="summa.SS_Q172_A1.html"></a>
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988 </div>
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989 <div id="SS_Q173" class="div3">
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990 <a href="summa.SS_Q172_A6.html"></a>
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991 <a href="summa.SS_Q173_A1.html"></a>
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992 <h3 id="SS_Q173-p0.1">OF THE MANNER IN WHICH PROPHETIC KNOWLEDGE IS CONVEYED (FOUR ARTICLES)</h3>
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993 <p id="SS_Q173-p1"></p>
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994 <p id="SS_Q173-p2"> We must now consider the manner in which prophetic knowledge is conveyed, and under this head there are four points of inquiry:</p>
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995 <p id="SS_Q173-p3"> (1) Whether the prophets see God's very essence?</p>
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996 <p id="SS_Q173-p4"> (2) Whether the prophetic revelation is effected by the infusion of certain species, or by the infusion of Divine light alone?</p>
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997 <p id="SS_Q173-p5"> (3) Whether prophetic revelation is always accompanied by abstraction from the sense?</p>
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998 <p id="SS_Q173-p6"> (4) Whether prophecy is always accompanied by knowledge of the things prophesied?</p>
|
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999 <div id="SS_Q173_A1" class="div4">
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1000 <a href="summa.SS_Q173.html"></a>
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1001 <a href="summa.SS_Q173_A2.html"></a>
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1002 <h4 id="SS_Q173_A1-p0.1">Whether the prophets see the very essence of God?</h4>
|
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1003 <p id="SS_Q173_A1-p1"></p>
|
|
|
1004 <p id="SS_Q173_A1-p2">
|
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|
1005 <b>Objection 1:</b> It would seem that the prophets see the very essence of God, for a gloss on
|
|
|
1006 <a class="scripRef" id="SS_Q173_A1-p2.1" href="./asv.html#Isa.38.1" target="asv"> Is. 38:1, </a> "Take order with thy house, for thou shalt die and not live," says: "Prophets can read in the book of God's foreknowledge
|
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|
1007 in which all things are written." Now God's foreknowledge is His very essence. Therefore prophets see God's very essence.
|
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|
1008 </p>
|
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1009 <p id="SS_Q173_A1-p3">
|
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|
1010 <b>Objection 2:</b> Further, Augustine says (De Trin. ix, 7) that "in that eternal truth from which all temporal things are made, we see with
|
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|
1011 the mind's eye the type both of our being and of our actions." Now, of all men, prophets have the highest knowledge of Divine
|
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1012 things. Therefore they, especially, see the Divine essence.
|
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|
1013 </p>
|
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1014 <p id="SS_Q173_A1-p4">
|
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|
1015 <b>Objection 3:</b> Further, future contingencies are foreknown by the prophets "with unchangeable truth." Now future contingencies exist thus
|
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|
1016 in God alone. Therefore the prophets see God Himself.
|
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|
1017 </p>
|
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1018 <p id="SS_Q173_A1-p5">
|
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|
1019 <b>On the contrary,</b> The vision of the Divine essence is not made void in heaven; whereas "prophecy is made void" (
|
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|
1020 <a class="scripRef" id="SS_Q173_A1-p5.1" href="./asv.html#iCor.13.8" target="asv">1 Cor. 13:8</a>). Therefore prophecy is not conveyed by a vision of the Divine essence.
|
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|
1021 </p>
|
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1022 <p id="SS_Q173_A1-p6">
|
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|
1023 <b>I answer that,</b> Prophecy denotes Divine knowledge as existing afar off. Wherefore it is said of the prophets (
|
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|
1024 <a class="scripRef" id="SS_Q173_A1-p6.1" href="./asv.html#Heb.11.13" target="asv">Heb. 11:13</a>) that "they were beholding . . . afar off." But those who are in heaven and in the state of bliss see, not as from afar off,
|
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|
1025 but rather, as it were, from near at hand, according to
|
|
|
1026 <a class="scripRef" id="SS_Q173_A1-p6.2" href="./asv.html#Ps.139.14" target="asv"> Ps. 139:14, </a> "The upright shall dwell with Thy countenance." Hence it is evident that prophetic knowledge differs from the perfect
|
|
|
1027 knowledge, which we shall have in heaven, so that it is distinguished therefrom as the imperfect from the perfect, and when
|
|
|
1028 the latter comes the former is made void, as appears from the words of the Apostle (
|
|
|
1029 <a class="scripRef" id="SS_Q173_A1-p6.3" href="./asv.html#iCor.13.10" target="asv">1 Cor. 13:10</a>).
|
|
|
1030 </p>
|
|
|
1031 <p id="SS_Q173_A1-p7"> Some, however, wishing to discriminate between prophetic knowledge and the knowledge of the blessed, have maintained that
|
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|
1032 the prophets see the very essence of God (which they call the "mirror of eternity") [*Cf. De Veritate, xii, 6; Sent. II, D,
|
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|
1033 XI, part 2, art. 2, ad 4], not, however, in the way in which it is the object of the blessed, but as containing the types
|
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|
1034 [*Cf. FP, Q[15]] of future events. But this is altogether impossible. For God is the object of bliss in His very
|
|
|
1035 essence, according to the saying of Augustine (Confess. v, 4): "Happy whoso knoweth Thee, though he know not these," i.e.
|
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|
1036 creatures. Now it is not possible to see the types of creatures in the very essence of God without seeing It, both because
|
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|
1037 the Divine essence is Itself the type of all things that are made---the ideal type adding nothing to the Divine essence save
|
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|
1038 only a relationship to the creature---and because knowledge of a thing in itself---and such is the knowledge of God as the
|
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|
1039 object
|
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|
1040 of heavenly bliss---precedes knowledge of that thing in its relation to something else---and such is the knowledge of God
|
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|
1041 as containing the types of things. Consequently it is impossible for prophets to see God as containing the types of creatures,
|
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|
1042 and yet not as the object of bliss. Therefore we must conclude that the prophetic vision is not the vision of the very essence
|
|
|
1043 of God, and that the prophets do not see in the Divine essence Itself the things they do see, but that they see them in
|
|
|
1044 certain images, according as they are enlightened by the Divine light.
|
|
|
1045 </p>
|
|
|
1046 <p id="SS_Q173_A1-p8"> Wherefore Dionysius (Coel. Hier. iv), in speaking of prophetic visions, says that "the wise theologian calls that vision
|
|
|
1047 divine which is effected by images of things lacking a bodily form through the seer being rapt in divine things." And these
|
|
|
1048 images illumined by the Divine light have more of the nature of a mirror than the Divine essence: since in a mirror images
|
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|
1049 are formed from other things, and this cannot be said of God. Yet the prophet's mind thus enlightened may be called
|
|
|
1050 a mirror, in so far as a likeness of the truth of the Divine foreknowledge is formed therein, for which reason it is called
|
|
|
1051 the "mirror of eternity," as representing God's foreknowledge, for God in His eternity sees all things as present before Him,
|
|
|
1052 as stated above (
|
|
|
1053 <a id="SS_Q173_A1-p8.1" shape="rect" href="summa.SS_Q172_A1.html">Q[172], A[1]</a>).
|
|
|
1054 </p>
|
|
|
1055 <p id="SS_Q173_A1-p9">
|
|
|
1056 <b>Reply to Objection 1:</b> The prophets are said to read the book of God's foreknowledge, inasmuch as the truth is reflected from God's foreknowledge
|
|
|
1057 on the prophet's mind.
|
|
|
1058 </p>
|
|
|
1059 <p id="SS_Q173_A1-p10">
|
|
|
1060 <b>Reply to Objection 2:</b> Man is said to see in the First Truth the type of his existence, in so far as the image of the First Truth shines forth on
|
|
|
1061 man's mind, so that he is able to know himself.
|
|
|
1062 </p>
|
|
|
1063 <p id="SS_Q173_A1-p11">
|
|
|
1064 <b>Reply to Objection 3:</b> From the very fact that future contingencies are in God according to unalterable truth, it follows that God can impress a
|
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|
1065 like knowledge on the prophet's mind without the prophet seeing God in His essence.
|
|
|
1066 </p>
|
|
|
1067 <p id="SS_Q173_A1-p12"></p>
|
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|
1068 <p id="SS_Q173_A1-p13"></p>
|
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|
1069 <a href="summa.SS_Q173.html"></a>
|
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1070 <a href="summa.SS_Q173_A2.html"></a>
|
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|
1071 </div>
|
|
|
1072 <div id="SS_Q173_A2" class="div4">
|
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1073 <a href="summa.SS_Q173_A1.html"></a>
|
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1074 <a href="summa.SS_Q173_A3.html"></a>
|
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|
1075 <h4 id="SS_Q173_A2-p0.1">Whether, in prophetic revelation, new species of things are impressed on the prophet's mind, or merely a new light?</h4>
|
|
|
1076 <p id="SS_Q173_A2-p1"></p>
|
|
|
1077 <p id="SS_Q173_A2-p2">
|
|
|
1078 <b>Objection 1:</b> It would seem that in prophetic revelation no new species of things are impressed on the prophet's mind, but only a new light.
|
|
|
1079 For a gloss of Jerome on
|
|
|
1080 <a class="scripRef" id="SS_Q173_A2-p2.1" href="./asv.html#Amos.1.2" target="asv"> Amos 1:2 </a>says that "prophets draw comparisons from things with which they are conversant." But if prophetic vision were effected by
|
|
|
1081 means of species newly impressed, the prophet's previous experience of things would be inoperative. Therefore no new species
|
|
|
1082 are impressed on the prophet's
|
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|
1083 soul, but only the prophetic light.
|
|
|
1084 </p>
|
|
|
1085 <p id="SS_Q173_A2-p3">
|
|
|
1086 <b>Objection 2:</b> Further, according to Augustine (Gen. ad lit. xii, 9), "it is not imaginative but intellective vision that makes the prophet";
|
|
|
1087 wherefore it is declared (
|
|
|
1088 <a class="scripRef" id="SS_Q173_A2-p3.1" href="./asv.html#Dan.10.1" target="asv">Dan. 10:1</a>) that "there is need of understanding in a vision." Now intellective vision, as stated in the same book (Gen. ad lit. xii,
|
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|
1089 6) is not effected by means of images, but by the very truth of things. Therefore it would seem that prophetic revelation
|
|
|
1090 is not effected by impressing
|
|
|
1091 species on the soul.
|
|
|
1092 </p>
|
|
|
1093 <p id="SS_Q173_A2-p4">
|
|
|
1094 <b>Objection 3:</b> Further, by the gift of prophecy the Holy Ghost endows man with something that surpasses the faculty of nature. Now man can
|
|
|
1095 by his natural faculties form all kinds of species of things. Therefore it would seem that in prophetic revelation no new
|
|
|
1096 species of things are impressed, but merely an intellectual light.
|
|
|
1097 </p>
|
|
|
1098 <p id="SS_Q173_A2-p5">
|
|
|
1099 <b>On the contrary,</b> It is written (
|
|
|
1100 <a class="scripRef" id="SS_Q173_A2-p5.1" href="./asv.html#Hos.12.10" target="asv">Osee 12:10</a>): "I have multiplied" their "visions, and I have used similitudes, by the ministry of the prophets." Now multiplicity of
|
|
|
1101 visions results, not from a diversity of intellectual light, which is common to every prophetic vision, but from a diversity
|
|
|
1102 of species, whence similitudes also result. Therefore it seems that in prophetic revelation new species of things are impressed,
|
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|
1103 and not merely an intellectual
|
|
|
1104 light.
|
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|
1105 </p>
|
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|
1106 <p id="SS_Q173_A2-p6">
|
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|
1107 <b>I answer that,</b> As Augustine says (Gen. ad lit. xii, 9), "prophetic knowledge pertains most of all to the intellect." Now two things have
|
|
|
1108 to be considered in connection with the knowledge possessed by the human mind, namely the acceptance or representation of
|
|
|
1109 things, and the judgment of the things represented. Now things are represented to the human mind under the form of species:
|
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|
1110 and according to the order of nature, they must be represented first to the senses, secondly
|
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|
1111 to the imagination, thirdly to the passive intellect, and these are changed by the species derived from the phantasms, which
|
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|
1112 change results from the enlightening action of the active intellect. Now in the imagination there are the forms of sensible
|
|
|
1113 things not only as received from the senses, but also transformed in various ways, either on account of some bodily transformation
|
|
|
1114 (as in the case of people who are asleep or out of their senses), or through the coordination of the phantasms, at the
|
|
|
1115 command of reason, for the purpose of understanding something. For just as the various arrangements of the letters of the
|
|
|
1116 alphabet convey various ideas to the understanding, so the various coordinations of the phantasms produce various intelligible
|
|
|
1117 species of the intellect.
|
|
|
1118 </p>
|
|
|
1119 <p id="SS_Q173_A2-p7"> As to the judgment formed by the human mind, it depends on the power of the intellectual light.</p>
|
|
|
1120 <p id="SS_Q173_A2-p8"> Now the gift of prophecy confers on the human mind something which surpasses the natural faculty in both these respects,
|
|
|
1121 namely as to the judgment which depends on the inflow of intellectual light, and as to the acceptance or representation of
|
|
|
1122 things, which is effected by means of certain species. Human teaching may be likened to prophetic revelation in the second
|
|
|
1123 of these respects, but not in the first. For a man represents certain things to his disciple by signs of speech, but
|
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|
1124 he cannot enlighten him inwardly as God does.
|
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|
1125 </p>
|
|
|
1126 <p id="SS_Q173_A2-p9"> But it is the first of these two that holds the chief place in prophecy, since judgment is the complement of knowledge. Wherefore
|
|
|
1127 if certain things are divinely represented to any man by means of imaginary likenesses, as happened to Pharaoh (
|
|
|
1128 <a class="scripRef" id="SS_Q173_A2-p9.1" href="./asv.html#Gen.41.1" target="asv">Gn. 41:1-7</a>) and to Nabuchodonosor (
|
|
|
1129 <a class="scripRef" id="SS_Q173_A2-p9.2" href="./asv.html#Dan.4.1" target="asv">Dan. 4:1-2</a>), or even by bodily likenesses, as happened to Balthasar (
|
|
|
1130 <a class="scripRef" id="SS_Q173_A2-p9.3" href="./asv.html#Dan.5.5" target="asv">Dan. 5:5</a>), such a man is not to be considered a prophet, unless his mind
|
|
|
1131 be enlightened for the purpose of judgment; and such an apparition is something imperfect in the genus of prophecy. Wherefore
|
|
|
1132 some [*Rabbi Moyses, Doct. Perplex. II, xxxvi] have called this "prophetic ecstasy," and such is divination by dreams. And
|
|
|
1133 yet a man will be a prophet, if his intellect be enlightened merely for the purpose of judging of things seen in imagination
|
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|
1134 by others, as in the case of Joseph who interpreted Pharaoh's dream. But, as Augustine says (Gen. ad lit. xii, 9),
|
|
|
1135 "especially is he a prophet who excels in both respects, so," to wit, "as to see in spirit likenesses significant of things
|
|
|
1136 corporeal, and understand them by the quickness of his intellect."
|
|
|
1137 </p>
|
|
|
1138 <p id="SS_Q173_A2-p10"> Now sensible forms are divinely presented to the prophet's mind, sometimes externally by means of the senses---thus Daniel
|
|
|
1139 saw the writing on the wall (
|
|
|
1140 <a class="scripRef" id="SS_Q173_A2-p10.1" href="./asv.html#Dan.5.25" target="asv">Dan. 5:25</a>)---sometimes by means of imaginary forms, either of exclusively Divine origin and not received through the senses (for instance,
|
|
|
1141 if images of colors were imprinted on the imagination of one blind from birth), or divinely coordinated from those derived
|
|
|
1142 from the senses---thus Jeremiah saw the "boiling
|
|
|
1143 caldron . . . from the face of the north" (
|
|
|
1144 <a class="scripRef" id="SS_Q173_A2-p10.2" href="./asv.html#Jer.1.13" target="asv">Jer. 1:13</a>)---or by the direct impression of intelligible species on the mind, as in the case of those who receive infused scientific
|
|
|
1145 knowledge or wisdom, such as Solomon or the apostles.
|
|
|
1146 </p>
|
|
|
1147 <p id="SS_Q173_A2-p11"> But intellectual light is divinely imprinted on the human mind---sometimes for the purpose of judging of things seen by others,
|
|
|
1148 as in the case of Joseph, quoted above, and of the apostles whose understanding our Lord opened "that they might understand
|
|
|
1149 the scriptures" (
|
|
|
1150 <a class="scripRef" id="SS_Q173_A2-p11.1" href="./asv.html#Luke.24.45" target="asv">Lk. 24:45</a>); and to this pertains the "interpretation of speeches"---sometimes for the purpose of judging according to Divine truth,
|
|
|
1151 of the things which a man apprehends in the ordinary course
|
|
|
1152 of nature---sometimes for the purpose of discerning truthfully and efficaciously what is to be done, according to
|
|
|
1153 <a class="scripRef" id="SS_Q173_A2-p11.2" href="./asv.html#Isa.63.14" target="asv"> Is. 63:14, </a> "The Spirit of the Lord was their leader."
|
|
|
1154 </p>
|
|
|
1155 <p id="SS_Q173_A2-p12"> Hence it is evident that prophetic revelation is conveyed sometimes by the mere infusion of light, sometimes by imprinting
|
|
|
1156 species anew, or by a new coordination of species.
|
|
|
1157 </p>
|
|
|
1158 <p id="SS_Q173_A2-p13">
|
|
|
1159 <b>Reply to Objection 1:</b> As stated above, sometimes in prophetic revelation imaginary species previously derived from the senses are divinely coordinated
|
|
|
1160 so as to accord with the truth to be revealed, and then previous experience is operative in the production of the images,
|
|
|
1161 but not when they are impressed on the mind wholly from without.
|
|
|
1162 </p>
|
|
|
1163 <p id="SS_Q173_A2-p14">
|
|
|
1164 <b>Reply to Objection 2:</b> Intellectual vision is not effected by means of bodily and individual images, but by an intelligible image. Hence Augustine
|
|
|
1165 says (De Trin. ix, 11) that "the soul possesses a certain likeness of the species known to it." Sometimes this intelligible
|
|
|
1166 image is, in prophetic revelation, imprinted immediately by God, sometimes it results from pictures in the imagination, by
|
|
|
1167 the aid of the prophetic light, since a deeper truth is gathered from these pictures
|
|
|
1168 in the imagination by means of the enlightenment of the higher light.
|
|
|
1169 </p>
|
|
|
1170 <p id="SS_Q173_A2-p15">
|
|
|
1171 <b>Reply to Objection 3:</b> It is true that man is able by his natural powers to form all kinds of pictures in the imagination, by simply considering
|
|
|
1172 these pictures, but not so that they be directed to the representation of intelligible truths that surpass his intellect,
|
|
|
1173 since for this purpose he needs the assistance of a supernatural light.
|
|
|
1174 </p>
|
|
|
1175 <p id="SS_Q173_A2-p16"></p>
|
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|
1176 <p id="SS_Q173_A2-p17"></p>
|
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|
1177 <a href="summa.SS_Q173_A1.html"></a>
|
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|
1178 <a href="summa.SS_Q173_A3.html"></a>
|
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|
1179 </div>
|
|
|
1180 <div id="SS_Q173_A3" class="div4">
|
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1181 <a href="summa.SS_Q173_A2.html"></a>
|
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1182 <a href="summa.SS_Q173_A4.html"></a>
|
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1183 <h4 id="SS_Q173_A3-p0.1">Whether the prophetic vision is always accompanied by abstraction from the senses?</h4>
|
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1184 <p id="SS_Q173_A3-p1"></p>
|
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|
1185 <p id="SS_Q173_A3-p2">
|
|
|
1186 <b>Objection 1:</b> It would seem that the prophetic vision is always accompanied by abstraction from the senses. For it is written (
|
|
|
1187 <a class="scripRef" id="SS_Q173_A3-p2.1" href="./asv.html#Num.12.6" target="asv">Num. 12:6</a>): "If there be among you a prophet of the Lord, I will appear to him in a vision, or I will speak to him in a dream." Now
|
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|
1188 a gloss says at the beginning of the Psalter, "a vision that takes place by dreams and apparitions consists of things which
|
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|
1189 seem to be said or done." But when things seem to be said or done, which
|
|
|
1190 are neither said nor done, there is abstraction from the senses. Therefore prophecy is always accompanied by abstraction from
|
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|
1191 the senses.
|
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|
1192 </p>
|
|
|
1193 <p id="SS_Q173_A3-p3">
|
|
|
1194 <b>Objection 2:</b> Further, when one power is very intent on its own operation, other powers are drawn away from theirs; thus men who are very
|
|
|
1195 intent on hearing something fail to see what takes place before them. Now in the prophetic vision the intellect is very much
|
|
|
1196 uplifted, and intent on its act. Therefore it seems that the prophetic vision is always accompanied by abstraction from the
|
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|
1197 senses.
|
|
|
1198 </p>
|
|
|
1199 <p id="SS_Q173_A3-p4">
|
|
|
1200 <b>Objection 3:</b> Further, the same thing cannot, at the same time, tend in opposite directions. Now in the prophetic vision the mind tends
|
|
|
1201 to the acceptance of things from above, and consequently it cannot at the same time tend to sensible objects. Therefore it
|
|
|
1202 would seem necessary for prophetic revelation to be always accompanied by abstraction from the senses.
|
|
|
1203 </p>
|
|
|
1204 <p id="SS_Q173_A3-p5">
|
|
|
1205 <b>Objection 4:</b> On the contrary, It is written (
|
|
|
1206 <a class="scripRef" id="SS_Q173_A3-p5.1" href="./asv.html#iCor.14.32" target="asv">1 Cor. 14:32</a>): "The spirits of the prophets are subject to the prophets." Now this were impossible if the prophet were not in possession
|
|
|
1207 of his faculties, but abstracted from his senses. Therefore it would seem that prophetic vision is not accompanied by abstraction
|
|
|
1208 from the senses.
|
|
|
1209 </p>
|
|
|
1210 <p id="SS_Q173_A3-p6">
|
|
|
1211 <b>I answer that,</b> As stated in the foregoing Article, the prophetic revelation takes place in four ways: namely, by the infusion of an intelligible
|
|
|
1212 light, by the infusion of intelligible species, by impression or coordination of pictures in the imagination, and by the outward
|
|
|
1213 presentation of sensible images. Now it is evident that there is no abstraction from the senses, when something is presented
|
|
|
1214 to the prophet's mind by means of sensible species---whether these be divinely
|
|
|
1215 formed for this special purpose, as the bush shown to Moses (
|
|
|
1216 <a class="scripRef" id="SS_Q173_A3-p6.1" href="./asv.html#Exod.3.2" target="asv">Ex. 3:2</a>), and the writing shown to Daniel (
|
|
|
1217 <a class="scripRef" id="SS_Q173_A3-p6.2" href="./asv.html#Dan.5" target="asv">Dan. 5</a>:)---or whether they be produced by other causes; yet so that they are ordained by Divine providence to be prophetically significant
|
|
|
1218 of something, as, for instance, the Church was signified by the ark of Noah.
|
|
|
1219 </p>
|
|
|
1220 <p id="SS_Q173_A3-p7"> Again, abstraction from the external senses is not rendered necessary when the prophet's mind is enlightened by an intellectual
|
|
|
1221 light, or impressed with intelligible species, since in us the perfect judgment of the intellect is effected by its turning
|
|
|
1222 to sensible objects, which are the first principles of our knowledge, as stated in the
|
|
|
1223 <a id="SS_Q173_A3-p7.1" shape="rect" href="summa.FP_Q84_A6.html">FP, Q[84], A[6]</a>.
|
|
|
1224 </p>
|
|
|
1225 <p id="SS_Q173_A3-p8"> When, however, prophetic revelation is conveyed by images in the imagination, abstraction from the senses is necessary lest
|
|
|
1226 the things thus seen in imagination be taken for objects of external sensation. Yet this abstraction from the senses is sometimes
|
|
|
1227 complete, so that a man perceives nothing with his senses; and sometimes it is incomplete, so that he perceives something
|
|
|
1228 with his senses, yet does not fully discern the things he perceives outwardly from those he sees in
|
|
|
1229 imagination. Hence Augustine says (Gen. ad lit. xii, 12): "Those images of bodies which are formed in the soul are seen just
|
|
|
1230 as bodily things themselves are seen by the body, so that we see with our eyes one who is present, and at the same time we
|
|
|
1231 see with the soul one who is absent, as though we saw him with our eyes."
|
|
|
1232 </p>
|
|
|
1233 <p id="SS_Q173_A3-p9"> Yet this abstraction from the senses takes place in the prophets without subverting the order of nature, as is the case with
|
|
|
1234 those who are possessed or out of their senses; but is due to some well-ordered cause. This cause may be natural---for instance,
|
|
|
1235 sleep---or spiritual---for instance, the intenseness of the prophets' contemplation; thus we read of Peter (
|
|
|
1236 <a class="scripRef" id="SS_Q173_A3-p9.1" href="./asv.html#Acts.10.9" target="asv">Acts 10:9</a>) that while he was praying in the supper-room [*Vulg.: 'the house-top' or 'upper-chamber']
|
|
|
1237 "he fell into an ecstasy"---or he may be carried away by the Divine power, according to the saying of Ezechiel 1:3: "The hand
|
|
|
1238 of the Lord was upon him."
|
|
|
1239 </p>
|
|
|
1240 <p id="SS_Q173_A3-p10">
|
|
|
1241 <b>Reply to Objection 1:</b> The passage quoted refers to prophets in whom imaginary pictures were formed or coordinated, either while asleep, which is
|
|
|
1242 denoted by the word "dream," or while awake, which is signified by the word "vision."
|
|
|
1243 </p>
|
|
|
1244 <p id="SS_Q173_A3-p11">
|
|
|
1245 <b>Reply to Objection 2:</b> When the mind is intent, in its act, upon distant things which are far removed from the senses, the intensity of its application
|
|
|
1246 leads to abstraction from the senses; but when it is intent, in its act, upon the coordination of or judgment concerning objects
|
|
|
1247 of sense, there is no need for abstraction from the senses.
|
|
|
1248 </p>
|
|
|
1249 <p id="SS_Q173_A3-p12">
|
|
|
1250 <b>Reply to Objection 3:</b> The movement of the prophetic mind results not from its own power, but from a power acting on it from above. Hence there
|
|
|
1251 is no abstraction from the senses when the prophet's mind is led to judge or coordinate matters relating to objects of sense,
|
|
|
1252 but only when the mind is raised to the contemplation of certain more lofty things.
|
|
|
1253 </p>
|
|
|
1254 <p id="SS_Q173_A3-p13">
|
|
|
1255 <b>Reply to Objection 4:</b> The spirit of the prophets is said to be subject to the prophets as regards the prophetic utterances to which the Apostle
|
|
|
1256 refers in the words quoted; because, to wit, the prophets in declaring what they have seen speak their own mind, and are not
|
|
|
1257 thrown off their mental balance, like persons who are possessed, as Priscilla and Montanus maintained. But as regards the
|
|
|
1258 prophetic revelation itself, it would be more correct to say that the prophets are
|
|
|
1259 subject to the. spirit of prophecy, i.e. to the prophetic gift.
|
|
|
1260 </p>
|
|
|
1261 <p id="SS_Q173_A3-p14"></p>
|
|
|
1262 <p id="SS_Q173_A3-p15"></p>
|
|
|
1263 <a href="summa.SS_Q173_A2.html"></a>
|
|
|
1264 <a href="summa.SS_Q173_A4.html"></a>
|
|
|
1265 </div>
|
|
|
1266 <div id="SS_Q173_A4" class="div4">
|
|
|
1267 <a href="summa.SS_Q173_A3.html"></a>
|
|
|
1268 <a href="summa.SS_Q174.html"></a>
|
|
|
1269 <h4 id="SS_Q173_A4-p0.1">Whether prophets always know the things which they prophesy?</h4>
|
|
|
1270 <p id="SS_Q173_A4-p1"></p>
|
|
|
1271 <p id="SS_Q173_A4-p2">
|
|
|
1272 <b>Objection 1:</b> It would seem that the prophets always know the things which they prophesy. For, as Augustine says (Gen. ad lit. xii, 9),
|
|
|
1273 "those to whom signs were shown in spirit by means of the likenesses of bodily things, had not the gift of prophecy, unless
|
|
|
1274 the mind was brought into action, so that those signs were also understood by them." Now what is understood cannot be unknown.
|
|
|
1275 Therefore the prophet is not ignorant of what he prophesies.
|
|
|
1276 </p>
|
|
|
1277 <p id="SS_Q173_A4-p3">
|
|
|
1278 <b>Objection 2:</b> Further, the light of prophecy surpasses the light of natural reason. Now one who possesses a science by his natural light,
|
|
|
1279 is not ignorant of his scientific acquirements. Therefore he who utters things by the prophetic light cannot ignore them.
|
|
|
1280 </p>
|
|
|
1281 <p id="SS_Q173_A4-p4">
|
|
|
1282 <b>Objection 3:</b> Further, prophecy is directed for man's enlightenment; wherefore it is written (
|
|
|
1283 <a class="scripRef" id="SS_Q173_A4-p4.1" href="./asv.html#iiPet.1.19" target="asv">2 Pet. 1:19</a>): "We have the more firm prophetical word, whereunto you do well to attend, as to a light that shineth in a dark place."
|
|
|
1284 Now nothing can enlighten others unless it be lightsome in itself. Therefore it would seem that the prophet is first enlightened
|
|
|
1285 so as to know what he declares to others.
|
|
|
1286 </p>
|
|
|
1287 <p id="SS_Q173_A4-p5">
|
|
|
1288 <b>On the contrary,</b> It is written (
|
|
|
1289 <a class="scripRef" id="SS_Q173_A4-p5.1" href="./asv.html#John.11.51" target="asv">Jn. 11:51</a>): "And this he" (Caiphas) "spoke, not of himself, but being the High Priest of that year, he prophesied that Jesus should
|
|
|
1290 die for the nation," etc. Now Caiphas knew this not. Therefore not every prophet knows what he prophesies.
|
|
|
1291 </p>
|
|
|
1292 <p id="SS_Q173_A4-p6">
|
|
|
1293 <b>I answer that,</b> In prophetic revelation the prophet's mind is moved by the Holy Ghost, as an instrument that is deficient in regard to the
|
|
|
1294 principal agent. Now the prophet's mind is moved not only to apprehend something, but also to speak or to do something; sometimes
|
|
|
1295 indeed to all these three together, sometimes to two, sometimes to one only, and in each case there may be a defect in the
|
|
|
1296 prophet's knowledge. For when the prophet's mind is moved to think or apprehend a
|
|
|
1297 thing, sometimes he is led merely to apprehend that thing, and sometimes he is further led to know that it is divinely revealed
|
|
|
1298 to him.
|
|
|
1299 </p>
|
|
|
1300 <p id="SS_Q173_A4-p7"> Again, sometimes the prophet's mind is moved to speak something, so that he understands what the Holy Ghost means by the
|
|
|
1301 words he utters; like David who said (
|
|
|
1302 <a class="scripRef" id="SS_Q173_A4-p7.1" href="./asv.html#iiKgdms.23.2" target="asv">2 Kings 23:2</a>): "The Spirit of the Lord hath spoken by me"; while, on the other hand, sometimes the person whose mind is moved to utter
|
|
|
1303 certain words knows not what the Holy Ghost means by them, as was the case with Caiphas (
|
|
|
1304 <a class="scripRef" id="SS_Q173_A4-p7.2" href="./asv.html#John.11.51" target="asv">Jn. 11:51</a>).
|
|
|
1305 </p>
|
|
|
1306 <p id="SS_Q173_A4-p8"> Again, when the Holy Ghost moves a man's mind to do something, sometimes the latter understands the meaning of it, like Jeremias
|
|
|
1307 who hid his loin-cloth in the Euphrates (
|
|
|
1308 <a class="scripRef" id="SS_Q173_A4-p8.1" href="./asv.html#Jer.13.1" target="asv">Jer. 13:1-11</a>); while sometimes he does not understand it---thus the soldiers, who divided Christ's garments, understood not the meaning
|
|
|
1309 of what they did.
|
|
|
1310 </p>
|
|
|
1311 <p id="SS_Q173_A4-p9"> Accordingly, when a man knows that he is being moved by the Holy Ghost to think something, or signify something by word or
|
|
|
1312 deed, this belongs properly to prophecy; whereas when he is moved, without his knowing it, this is not perfect prophecy, but
|
|
|
1313 a prophetic instinct. Nevertheless it must be observed that since the prophet's mind is a defective instrument, as stated
|
|
|
1314 above, even true prophets know not all that the Holy Ghost means by the things they see, or speak, or even
|
|
|
1315 do.
|
|
|
1316 </p>
|
|
|
1317 <p id="SS_Q173_A4-p10"> And this suffices for the Replies to the Objections, since the arguments given at the beginning refer to true prophets whose
|
|
|
1318 minds are perfectly enlightened from above.
|
|
|
1319 </p>
|
|
|
1320 <p id="SS_Q173_A4-p11"></p>
|
|
|
1321 <p id="SS_Q173_A4-p12"></p>
|
|
|
1322 <a href="summa.SS_Q173_A3.html"></a>
|
|
|
1323 <a href="summa.SS_Q174.html"></a>
|
|
|
1324 </div>
|
|
|
1325 <a href="summa.SS_Q172_A6.html"></a>
|
|
|
1326 <a href="summa.SS_Q173_A1.html"></a>
|
|
|
1327 </div>
|
|
|
1328 <div id="SS_Q174" class="div3">
|
|
|
1329 <a href="summa.SS_Q173_A4.html"></a>
|
|
|
1330 <a href="summa.SS_Q174_A1.html"></a>
|
|
|
1331 <h3 id="SS_Q174-p0.1">OF THE DIVISION OF PROPHECY (SIX ARTICLES)</h3>
|
|
|
1332 <p id="SS_Q174-p1"></p>
|
|
|
1333 <p id="SS_Q174-p2"> We must now consider the division of prophecy, and under this head there are six points of inquiry:</p>
|
|
|
1334 <p id="SS_Q174-p3"> (1) The division of prophecy into its species;</p>
|
|
|
1335 <p id="SS_Q174-p4"> (2) Whether the more excellent prophecy is that which is without imaginative vision?</p>
|
|
|
1336 <p id="SS_Q174-p5"> (3) The various degrees of prophecy;</p>
|
|
|
1337 <p id="SS_Q174-p6"> (4) Whether Moses was the greatest of the prophets?</p>
|
|
|
1338 <p id="SS_Q174-p7"> (5) Whether a comprehensor can be a prophet?</p>
|
|
|
1339 <p id="SS_Q174-p8"> (6) Whether prophecy advanced in perfection as time went on?</p>
|
|
|
1340 <div id="SS_Q174_A1" class="div4">
|
|
|
1341 <a href="summa.SS_Q174.html"></a>
|
|
|
1342 <a href="summa.SS_Q174_A2.html"></a>
|
|
|
1343 <h4 id="SS_Q174_A1-p0.1">Whether prophecy is fittingly divided into the prophecy of divine predestination, of foreknowledge, and of denunciation?</h4>
|
|
|
1344 <p id="SS_Q174_A1-p1"></p>
|
|
|
1345 <p id="SS_Q174_A1-p2">
|
|
|
1346 <b>Objection 1:</b> It would seem that prophecy is unfittingly divided according to a gloss on
|
|
|
1347 <a class="scripRef" id="SS_Q174_A1-p2.1" href="./asv.html#Matt.1.23" target="asv"> Mat. 1:23, </a> "Behold a virgin shall be with child," where it is stated that "one kind of prophecy proceeds from the Divine predestination,
|
|
|
1348 and must in all respects be accomplished so that its fulfillment is independent of our will, for instance the one in question.
|
|
|
1349 Another prophecy proceeds from God's foreknowledge: and into this our will enters. And another prophecy
|
|
|
1350 is called denunciation, which is significative of God's disapproval." For that which results from every prophecy should not
|
|
|
1351 be reckoned a part of prophecy. Now all prophecy is according to the Divine foreknowledge, since the prophets "read in the
|
|
|
1352 book of foreknowledge," as a gloss says on
|
|
|
1353 <a class="scripRef" id="SS_Q174_A1-p2.2" href="./asv.html#Isa.38.1" target="asv"> Is. 38:1.</a> Therefore it would seem that prophecy according to foreknowledge should not be reckoned a species of prophecy.
|
|
|
1354 </p>
|
|
|
1355 <p id="SS_Q174_A1-p3">
|
|
|
1356 <b>Objection 2:</b> Further, just as something is foretold in denunciation, so is something foretold in promise, and both of these are subject
|
|
|
1357 to alteration. For it is written (
|
|
|
1358 <a class="scripRef" id="SS_Q174_A1-p3.1" href="./asv.html#Jer.18.7" target="asv">Jer. 18:7,8</a>): "I will suddenly speak against a nation and against a kingdom, to root out, and to pull down, and to destroy it. If that
|
|
|
1359 nation against which I have spoken shall repent of their evil, I also will repent"---and this pertains to the prophecy of
|
|
|
1360 denunciation, and afterwards
|
|
|
1361 the text continues in reference to the prophecy of promise (
|
|
|
1362 <a class="scripRef" id="SS_Q174_A1-p3.2" href="./asv.html#Jer.18.9" target="asv">Jer. 18:9,10</a>): "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
|
|
|
1363 will repent of the good that I have spoken to do unto it." Therefore as there is reckoned to be a prophecy of denunciation,
|
|
|
1364 so should there be a prophecy of promise.
|
|
|
1365 </p>
|
|
|
1366 <p id="SS_Q174_A1-p4">
|
|
|
1367 <b>Objection 3:</b> Further, Isidore says (Etym. vii, 8): "There are seven kinds of prophecy. The first is an ecstasy, which is the transport
|
|
|
1368 of the mind: thus Peter saw a vessel descending from heaven with all manner of beasts therein. The second kind is a vision,
|
|
|
1369 as we read in Isaias, who says (
|
|
|
1370 <a class="scripRef" id="SS_Q174_A1-p4.1" href="./asv.html#Isa.6.1" target="asv">Is. 6:1</a>): '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
|
|
|
1371 the midst of a cloud: thus God spake to Moses. The fifth
|
|
|
1372 kind is a voice from heaven, as that which called to Abraham saying (
|
|
|
1373 <a class="scripRef" id="SS_Q174_A1-p4.2" href="./asv.html#Gen.22.11" target="asv">Gn. 22:11</a>): 'Lay not thy hand upon the boy.' The sixth kind is taking up a parable, as in the example of Balaam (
|
|
|
1374 <a class="scripRef" id="SS_Q174_A1-p4.3" href="./asv.html#Num.23.7" target="asv">Num. 23:7</a>; 24:15). The seventh kind is the fullness of the Holy Ghost, as in the case of nearly all the prophets." Further, he mentions
|
|
|
1375 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."
|
|
|
1376 Now these are not
|
|
|
1377 included in the aforesaid division. Therefore it is insufficient.
|
|
|
1378 </p>
|
|
|
1379 <p id="SS_Q174_A1-p5">
|
|
|
1380 <b>On the contrary,</b> stands the authority of Jerome to whom the gloss above quoted is ascribed.
|
|
|
1381 </p>
|
|
|
1382 <p id="SS_Q174_A1-p6">
|
|
|
1383 <b>I answer that,</b> The species of moral habits and acts are distinguished according to their objects. Now the object of prophecy is something
|
|
|
1384 known by God and surpassing the faculty of man. Wherefore, according to the difference of such things, prophecy is divided
|
|
|
1385 into various species, as assigned above. Now it has been stated above (
|
|
|
1386 <a id="SS_Q174_A1-p6.1" shape="rect" href="summa.SS_Q71_A6.html">Q[71], A[6]</a>, ad 2) that the future is contained in the Divine knowledge in two ways. First, as in its cause: and thus we
|
|
|
1387 have the prophecy of "denunciation," which is not always fulfilled. but it foretells the relation of cause to effect, which
|
|
|
1388 is sometimes hindered by some other occurrence supervening. Secondly, God foreknows certain things in themselves---either
|
|
|
1389 as to be accomplished by Himself, and of such things is the prophecy of "predestination," since, according to Damascene (De
|
|
|
1390 Fide Orth. ii, 30), "God predestines things which are not in our power"---or as to be accomplished through man's free-will,
|
|
|
1391 and
|
|
|
1392 of such is the prophecy of "foreknowledge." This may regard either good or evil, which does not apply to the prophecy of predestination,
|
|
|
1393 since the latter regards good alone. And since predestination is comprised under foreknowledge, the gloss in the beginning
|
|
|
1394 of the Psalter assigns only two species to prophecy, namely of "foreknowledge," and of "denunciation."
|
|
|
1395 </p>
|
|
|
1396 <p id="SS_Q174_A1-p7">
|
|
|
1397 <b>Reply to Objection 1:</b> Foreknowledge, properly speaking, denotes precognition of future events in themselves, and in this sense it is reckoned a
|
|
|
1398 species of prophecy. But in so far as it is used in connection with future events, whether as in themselves, or as in their
|
|
|
1399 causes, it is common to every species of prophecy.
|
|
|
1400 </p>
|
|
|
1401 <p id="SS_Q174_A1-p8">
|
|
|
1402 <b>Reply to Objection 2:</b> The prophecy of promise is included in the prophecy of denunciation, because the aspect of truth is the same in both. But
|
|
|
1403 it is denominated in preference from denunciation, because God is more inclined to remit punishment than to withdraw promised
|
|
|
1404 blessings.
|
|
|
1405 </p>
|
|
|
1406 <p id="SS_Q174_A1-p9">
|
|
|
1407 <b>Reply to Objection 3:</b> Isidore divides prophecy according to the manner of prophesying. Now we may distinguish the manner of prophesying---either
|
|
|
1408 according to man's cognitive powers, which are sense, imagination, and intellect, and then we have the three kinds of vision
|
|
|
1409 mentioned both by him and by Augustine (Gen. ad lit. xii, 6,7)---or according to the different ways in which the prophetic
|
|
|
1410 current is received. Thus as regards the enlightening of the intellect there is the
|
|
|
1411 "fullness of the Holy Ghost" which he mentions in the seventh place. As to the imprinting of pictures on the imagination he
|
|
|
1412 mentions three, namely "dreams," to which he gives the third place; "vision," which occurs to the prophet while awake and
|
|
|
1413 regards any kind of ordinary object, and this he puts in the second place; and "ecstasy," which results from the mind being
|
|
|
1414 uplifted to certain lofty things, and to this he assigns the first place. As regards sensible signs he reckons three kinds
|
|
|
1415 of
|
|
|
1416 prophecy, because a sensible sign is---either a corporeal thing offered externally to the sight, such as "a cloud," which
|
|
|
1417 he mentions in the fourth place---or a "voice" sounding from without and conveyed to man's hearing---this he puts in the fifth
|
|
|
1418 place---or a voice proceeding from a man, conveying something under a similitude, and this pertains to the "parable" to which
|
|
|
1419 he assigns the sixth place.
|
|
|
1420 </p>
|
|
|
1421 <p id="SS_Q174_A1-p10"></p>
|
|
|
1422 <p id="SS_Q174_A1-p11"></p>
|
|
|
1423 <a href="summa.SS_Q174.html"></a>
|
|
|
1424 <a href="summa.SS_Q174_A2.html"></a>
|
|
|
1425 </div>
|
|
|
1426 <div id="SS_Q174_A2" class="div4">
|
|
|
1427 <a href="summa.SS_Q174_A1.html"></a>
|
|
|
1428 <a href="summa.SS_Q174_A3.html"></a>
|
|
|
1429 <h4 id="SS_Q174_A2-p0.1">Whether the prophecy which is accompanied by intellective and imaginative vision is more excellent than that which is accompanied
|
|
|
1430 by intellective vision alone?
|
|
|
1431 </h4>
|
|
|
1432 <p id="SS_Q174_A2-p1"></p>
|
|
|
1433 <p id="SS_Q174_A2-p2">
|
|
|
1434 <b>Objection 1:</b> It would seem that the prophecy which has intellective and imaginative vision is more excellent than that which is accompanied
|
|
|
1435 by intellective vision alone. For Augustine says (Gen. ad lit. xii, 9): "He is less a prophet, who sees in spirit nothing
|
|
|
1436 but the signs representative of things, by means of the images of things corporeal: he is more a prophet, who is merely endowed
|
|
|
1437 with the understanding of these signs; but most of all is he a prophet, who excels in
|
|
|
1438 both ways," and this refers to the prophet who has intellective together with imaginative vision. Therefore this kind of prophecy
|
|
|
1439 is more excellent.
|
|
|
1440 </p>
|
|
|
1441 <p id="SS_Q174_A2-p3">
|
|
|
1442 <b>Objection 2:</b> Further, the greater a thing's power is, the greater the distance to which it extends. Now the prophetic light pertains chiefly
|
|
|
1443 to the mind, as stated above (
|
|
|
1444 <a id="SS_Q174_A2-p3.1" shape="rect" href="summa.SS_Q173_A2.html">Q[173], A[2]</a>). Therefore apparently the prophecy that extends to the imagination is greater than that which is confined to the intellect.
|
|
|
1445 </p>
|
|
|
1446 <p id="SS_Q174_A2-p4">
|
|
|
1447 <b>Objection 3:</b> Further, Jerome (Prol. in Lib. Reg.) distinguishes the "prophets" from the "sacred writers." Now all those whom he calls
|
|
|
1448 prophets (such as Isaias, Jeremias, and the like) had intellective together with imaginative vision: but not those whom he
|
|
|
1449 calls sacred writers, as writing by the inspiration of the Holy Ghost (such as Job, David, Solomon, and the like). Therefore
|
|
|
1450 it would seem more proper to call prophets those who had intellective together with imaginative
|
|
|
1451 vision, than those who had intellective vision alone.
|
|
|
1452 </p>
|
|
|
1453 <p id="SS_Q174_A2-p5">
|
|
|
1454 <b>Objection 4:</b> Further, Dionysius says (Coel. Hier. i) that "it is impossible for the Divine ray to shine on us, except as screened round
|
|
|
1455 about by the many-colored sacred veils." Now the prophetic revelation is conveyed by the infusion of the divine ray. Therefore
|
|
|
1456 it seems that it cannot be without the veils of phantasms.
|
|
|
1457 </p>
|
|
|
1458 <p id="SS_Q174_A2-p6">
|
|
|
1459 <b>On the contrary,</b> A gloss says at the beginning of the Psalter that "the most excellent manner of prophecy is when a man prophesies by the
|
|
|
1460 mere inspiration of the Holy Ghost, apart from any outward assistance of deed, word, vision, or dream."
|
|
|
1461 </p>
|
|
|
1462 <p id="SS_Q174_A2-p7">
|
|
|
1463 <b>I answer that,</b> The excellence of the means is measured chiefly by the end. Now the end of prophecy is the manifestation of a truth that
|
|
|
1464 surpasses the faculty of man. Wherefore the more effective this manifestation is, the more excellent the prophecy. But it
|
|
|
1465 is evident that the manifestation of divine truth by means of the bare contemplation of the truth itself, is more effective
|
|
|
1466 than that which is conveyed under the similitude of corporeal things, for it approaches nearer
|
|
|
1467 to the heavenly vision whereby the truth is seen in God's essence. Hence it follows that the prophecy whereby a supernatural
|
|
|
1468 truth is seen by intellectual vision, is more excellent than that in which a supernatural truth is manifested by means of
|
|
|
1469 the similitudes of corporeal things in the vision of the imagination.
|
|
|
1470 </p>
|
|
|
1471 <p id="SS_Q174_A2-p8"> Moreover the prophet's mind is shown thereby to be more lofty: even as in human teaching the hearer, who is able to grasp
|
|
|
1472 the bare intelligible truth the master propounds, is shown to have a better understanding than one who needs to be taken by
|
|
|
1473 the hand and helped by means of examples taken from objects of sense. Hence it is said in commendation of David's prophecy
|
|
|
1474 (
|
|
|
1475 <a class="scripRef" id="SS_Q174_A2-p8.1" href="./asv.html#iiKgdms.23.3" target="asv">2 Kings 23:3</a>): "The strong one of Israel spoke to me," and further on (
|
|
|
1476 <a class="scripRef" id="SS_Q174_A2-p8.2" href="./asv.html#iiKgdms.23.4" target="asv">2 Kings
|
|
|
1477 23:4
|
|
|
1478 </a>): "As the light of the morning, when the sun riseth, shineth in the morning without clouds."
|
|
|
1479 </p>
|
|
|
1480 <p id="SS_Q174_A2-p9">
|
|
|
1481 <b>Reply to Objection 1:</b> When a particular supernatural truth has to be revealed by means of corporeal images, he that has both, namely the intellectual
|
|
|
1482 light and the imaginary vision, is more a prophet than he that has only one, because his prophecy is more perfect; and it
|
|
|
1483 is in this sense that Augustine speaks as quoted above. Nevertheless the prophecy in which the bare intelligible truth is
|
|
|
1484 revealed is greater than all.
|
|
|
1485 </p>
|
|
|
1486 <p id="SS_Q174_A2-p10">
|
|
|
1487 <b>Reply to Objection 2:</b> The same judgment does not apply to things that are sought for their own sake, as to things sought for the sake of something
|
|
|
1488 else. For in things sought for their own sake, the agent's power is the more effective according as it extends to more numerous
|
|
|
1489 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
|
|
|
1490 removed from health. on the other hand, in things sought only for the sake
|
|
|
1491 of something else, that agent would seem to have greater power, who is able to achieve his purpose with fewer means and those
|
|
|
1492 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
|
|
|
1493 remedies. Now, in the prophetic knowledge, imaginary vision is required, not for its own sake, but on account of the manifestation
|
|
|
1494 of the intelligible truth. Wherefore prophecy is all the more excellent according as it needs it less.
|
|
|
1495 </p>
|
|
|
1496 <p id="SS_Q174_A2-p11">
|
|
|
1497 <b>Reply to Objection 3:</b> The fact that a particular predicate is applicable to one thing and less properly to another, does not prevent this latter
|
|
|
1498 from being simply better than the former: thus the knowledge of the blessed is more excellent than the knowledge of the wayfarer,
|
|
|
1499 although faith is more properly predicated of the latter knowledge, because faith implies an imperfection of knowledge. In
|
|
|
1500 like manner prophecy implies a certain obscurity, and remoteness from the
|
|
|
1501 intelligible truth; wherefore the name of prophet is more properly applied to those who see by imaginary vision. And yet the
|
|
|
1502 more excellent prophecy is that which is conveyed by intellectual vision, provided the same truth be revealed in either case.
|
|
|
1503 If, however, the intellectual light be divinely infused in a person, not that he may know some supernatural things, but that
|
|
|
1504 he may be able to judge, with the certitude of divine truth, of things that can be known by human reason, such intellectual
|
|
|
1505 prophecy is beneath that which is conveyed by an imaginary vision leading to a supernatural truth. It was this kind of prophecy
|
|
|
1506 that all those had who are included in the ranks of the prophets, who moreover were called prophets for the special reason
|
|
|
1507 that they exercised the prophetic calling officially. Hence they spoke as God's representatives, saying to the people: "Thus
|
|
|
1508 saith the Lord": but not so the authors of the "sacred writings," several of whom treated more frequently of things that
|
|
|
1509 can be known by human reason, not in God's name, but in their own, yet with the assistance of the Divine light withal.
|
|
|
1510 </p>
|
|
|
1511 <p id="SS_Q174_A2-p12">
|
|
|
1512 <b>Reply to Objection 4:</b> In the present life the enlightenment by the divine ray is not altogether without any veil of phantasms, because according
|
|
|
1513 to his present state of life it is unnatural to man not to understand without a phantasm. Sometimes, however, it is sufficient
|
|
|
1514 to have phantasms abstracted in the usual way from the senses without any imaginary vision divinely vouchsafed, and thus prophetic
|
|
|
1515 vision is said to be without imaginary vision.
|
|
|
1516 </p>
|
|
|
1517 <p id="SS_Q174_A2-p13"></p>
|
|
|
1518 <p id="SS_Q174_A2-p14"></p>
|
|
|
1519 <a href="summa.SS_Q174_A1.html"></a>
|
|
|
1520 <a href="summa.SS_Q174_A3.html"></a>
|
|
|
1521 </div>
|
|
|
1522 <div id="SS_Q174_A3" class="div4">
|
|
|
1523 <a href="summa.SS_Q174_A2.html"></a>
|
|
|
1524 <a href="summa.SS_Q174_A4.html"></a>
|
|
|
1525 <h4 id="SS_Q174_A3-p0.1">Whether the degrees of prophecy can be distinguished according to the imaginary vision?</h4>
|
|
|
1526 <p id="SS_Q174_A3-p1"></p>
|
|
|
1527 <p id="SS_Q174_A3-p2">
|
|
|
1528 <b>Objection 1:</b> It would seem that the degrees of prophecy cannot be distinguished according to the imaginary vision. For the degrees of
|
|
|
1529 a thing bear relation to something that is on its own account, not on account of something else. Now, in prophecy, intellectual
|
|
|
1530 vision is sought on its own account, and imaginary vision on account of something else, as stated above (A[2], ad 2). Therefore
|
|
|
1531 it would seem that the degrees of prophecy are distinguished not according to
|
|
|
1532 imaginary, but only according to intellectual, vision.
|
|
|
1533 </p>
|
|
|
1534 <p id="SS_Q174_A3-p3">
|
|
|
1535 <b>Objection 2:</b> Further, seemingly for one prophet there is one degree of prophecy. Now one prophet receives revelation through various imaginary
|
|
|
1536 visions. Therefore a difference of imaginary visions does not entail a difference of prophecy.
|
|
|
1537 </p>
|
|
|
1538 <p id="SS_Q174_A3-p4">
|
|
|
1539 <b>Objection 3:</b> Further, according to a gloss [*Cassiodorus, super Prolog. Hieron. in Psalt.], prophecy consists of words, deeds, dreams,
|
|
|
1540 and visions. Therefore the degrees of prophecy should not be distinguished according to imaginary vision, to which vision
|
|
|
1541 and dreams pertain, rather than according to words and deeds.
|
|
|
1542 </p>
|
|
|
1543 <p id="SS_Q174_A3-p5">
|
|
|
1544 <b>On the contrary,</b> The medium differentiates the degrees of knowledge: thus science based on direct [*"Propter quid"] proofs is more excellent
|
|
|
1545 than science based on indirect [*"Quia"] premises or than opinion, because it comes through a more excellent medium. Now imaginary
|
|
|
1546 vision is a kind of medium in prophetic knowledge. Therefore the degrees of prophecy should be distinguished according to
|
|
|
1547 imaginary vision.
|
|
|
1548 </p>
|
|
|
1549 <p id="SS_Q174_A3-p6">
|
|
|
1550 <b>I answer that,</b> As stated above (
|
|
|
1551 <a id="SS_Q174_A3-p6.1" shape="rect" href="summa.SS_Q173_A2.html">Q[173], A[2]</a>), the prophecy wherein, by the intelligible light, a supernatural truth is revealed through an imaginary vision, holds the
|
|
|
1552 mean between the prophecy wherein a supernatural truth is revealed without imaginary vision, and that wherein through the
|
|
|
1553 intelligible light and without an imaginary vision, man is directed to know or do things pertaining to human conduct. Now
|
|
|
1554 knowledge is more proper to prophecy
|
|
|
1555 than is action; wherefore the lowest degree of prophecy is when a man, by an inward instinct, is moved to perform some outward
|
|
|
1556 action. Thus it is related of Samson (
|
|
|
1557 <a class="scripRef" id="SS_Q174_A3-p6.2" href="./asv.html#Judg.15.14" target="asv">Judges 15:14</a>) that "the Spirit of the Lord came strongly upon him, and as the flax [*'Lina.' St. Thomas apparently read 'ligna' ('wood')]
|
|
|
1558 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
|
|
|
1559 of prophecy is when a man is enlightened by an
|
|
|
1560 inward light so as to know certain things, which, however, do not go beyond the bounds of natural knowledge: thus it is related
|
|
|
1561 of Solomon (
|
|
|
1562 <a class="scripRef" id="SS_Q174_A3-p6.3" href="./asv.html#." target="asv">3 Kings 4:32,33</a>) that "he spoke . . . parables . . . and he treated about trees from the cedar that is in Libanus unto the hyssop that cometh
|
|
|
1563 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
|
|
|
1564 divine inspiration, for it was stated previously (
|
|
|
1565 <a class="scripRef" id="SS_Q174_A3-p6.4" href="./asv.html#." target="asv">3 Kings
|
|
|
1566 4:29
|
|
|
1567 </a>): "God gave to Solomon wisdom and understanding exceeding much."
|
|
|
1568 </p>
|
|
|
1569 <p id="SS_Q174_A3-p7"> Nevertheless these two degrees are beneath prophecy properly so called, because they do not attain to supernatural truth.
|
|
|
1570 The prophecy wherein supernatural truth is manifested through imaginary vision is differentiated first according to the difference
|
|
|
1571 between dreams which occur during sleep, and vision which occurs while one is awake. The latter belongs to a higher degree
|
|
|
1572 of prophecy, since the prophetic light that draws the soul away to supernatural things while it is awake
|
|
|
1573 and occupied with sensible things would seem to be stronger than that which finds a man's soul asleep and withdrawn from objects
|
|
|
1574 of sense. Secondly the degrees of this prophecy are differentiated according to the expressiveness of the imaginary signs
|
|
|
1575 whereby the intelligible truth is conveyed. And since words are the most expressive signs of intelligible truth, it would
|
|
|
1576 seem to be a higher degree of prophecy when the prophet, whether awake or asleep, hears words expressive of an intelligible
|
|
|
1577 truth, than when he sees things significative of truth, for instance "the seven full ears of corn" signified "seven years
|
|
|
1578 of plenty" (
|
|
|
1579 <a class="scripRef" id="SS_Q174_A3-p7.1" href="./asv.html#Gen.41.22" target="asv">Gn. 41:22</a>,
|
|
|
1580 <a class="scripRef" id="SS_Q174_A3-p7.2" href="./asv.html#Gen.41.26" target="asv">26</a>). In such like signs prophecy would seem to be the more excellent, according as the signs are more expressive, for instance
|
|
|
1581 when Jeremias saw the burning of the city under the figure of a boiling cauldron (
|
|
|
1582 <a class="scripRef" id="SS_Q174_A3-p7.3" href="./asv.html#Jer.1.13" target="asv">Jer. 1:13</a>). Thirdly, it is evidently a still higher degree of prophecy when a prophet not only sees
|
|
|
1583 signs of words or deeds, but also, either awake or asleep, sees someone speaking or showing something to him, since this proves
|
|
|
1584 the prophet's mind to have approached nearer to the cause of the revelation. Fourthly, the height of a degree of prophecy
|
|
|
1585 may be measured according to the appearance of the person seen: for it is a higher degree of prophecy, if he who speaks or
|
|
|
1586 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
|
|
|
1587 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,
|
|
|
1588 according to
|
|
|
1589 <a class="scripRef" id="SS_Q174_A3-p7.4" href="./asv.html#Isa.6.1" target="asv">Is. 6:1</a>, "I saw the Lord sitting."
|
|
|
1590 </p>
|
|
|
1591 <p id="SS_Q174_A3-p8"> But above all these degrees there is a third kind of prophecy, wherein an intelligible and supernatural truth is shown without
|
|
|
1592 any imaginary vision. However, this goes beyond the bounds of prophecy properly so called, as stated above (A[2], ad 3); and
|
|
|
1593 consequently the degrees of prophecy are properly distinguished according to imaginary vision.
|
|
|
1594 </p>
|
|
|
1595 <p id="SS_Q174_A3-p9">
|
|
|
1596 <b>Reply to Objection 1:</b> We are unable to know how to distinguish the intellectual light, except by means of imaginary or sensible signs. Hence the
|
|
|
1597 difference in the intellectual light is gathered from the difference in the things presented to the imagination.
|
|
|
1598 </p>
|
|
|
1599 <p id="SS_Q174_A3-p10">
|
|
|
1600 <b>Reply to Objection 2:</b> As stated above (
|
|
|
1601 <a id="SS_Q174_A3-p10.1" shape="rect" href="summa.SS_Q171_A2.html">Q[171], A[2]</a>), prophecy is by way, not of an abiding habit, but of a transitory passion; wherefore there is nothing inconsistent if one
|
|
|
1602 and the same prophet, at different times, receive various degrees of prophetic revelation.
|
|
|
1603 </p>
|
|
|
1604 <p id="SS_Q174_A3-p11">
|
|
|
1605 <b>Reply to Objection 3:</b> The words and deeds mentioned there do not pertain to the prophetic revelation, but to the announcement, which is made according
|
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|
1606 to the disposition of those to whom that which is revealed to the prophet is announced; and this is done sometimes by words,
|
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|
1607 sometimes by deeds. Now this announcement, and the working of miracles, are something consequent upon prophecy, as stated
|
|
|
1608 above (
|
|
|
1609 <a id="SS_Q174_A3-p11.1" shape="rect" href="summa.SS_Q171_A1.html">Q[171], A[1]</a>).
|
|
|
1610 </p>
|
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|
1611 <p id="SS_Q174_A3-p12"></p>
|
|
|
1612 <p id="SS_Q174_A3-p13"></p>
|
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|
1613 <a href="summa.SS_Q174_A2.html"></a>
|
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|
1614 <a href="summa.SS_Q174_A4.html"></a>
|
|
|
1615 </div>
|
|
|
1616 <div id="SS_Q174_A4" class="div4">
|
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|
1617 <a href="summa.SS_Q174_A3.html"></a>
|
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|
1618 <a href="summa.SS_Q174_A5.html"></a>
|
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|
1619 <h4 id="SS_Q174_A4-p0.1">Whether Moses was the greatest of the prophets?</h4>
|
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|
1620 <p id="SS_Q174_A4-p1"></p>
|
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|
1621 <p id="SS_Q174_A4-p2">
|
|
|
1622 <b>Objection 1:</b> It would seem that Moses was not the greatest of the prophets. For a gloss at the beginning of the Psalter says that "David
|
|
|
1623 is called the prophet by way of excellence." Therefore Moses was not the greatest of all.
|
|
|
1624 </p>
|
|
|
1625 <p id="SS_Q174_A4-p3">
|
|
|
1626 <b>Objection 2:</b> Further, greater miracles were wrought by Josue, who made the sun and moon to stand still (
|
|
|
1627 <a class="scripRef" id="SS_Q174_A4-p3.1" href="./asv.html#Josh.10.12" target="asv">Josh. 10:12-14</a>), and by Isaias, who made the sun to turn back (
|
|
|
1628 <a class="scripRef" id="SS_Q174_A4-p3.2" href="./asv.html#Isa.38.8" target="asv">Is. 38:8</a>), than by Moses, who divided the Red Sea (
|
|
|
1629 <a class="scripRef" id="SS_Q174_A4-p3.3" href="./asv.html#Exod.14.21" target="asv">Ex. 14:21</a>). In like manner greater miracles were wrought by Elias, of whom it is written (
|
|
|
1630 <a class="scripRef" id="SS_Q174_A4-p3.4" href="./asv.html#Sir.48.4" target="asv">Ecclus. 48:4,5</a>): "Who can glory like to thee? Who raisedst up a dead man from below." Therefore Moses was not the greatest of
|
|
|
1631 the prophets.
|
|
|
1632 </p>
|
|
|
1633 <p id="SS_Q174_A4-p4">
|
|
|
1634 <b>Objection 3:</b> Further, it is written (
|
|
|
1635 <a class="scripRef" id="SS_Q174_A4-p4.1" href="./asv.html#Matt.11.11" target="asv">Mat. 11:11</a>) that "there hath not risen, among them that are born of women, a greater than John the Baptist." Therefore Moses was not
|
|
|
1636 greater than all the prophets.
|
|
|
1637 </p>
|
|
|
1638 <p id="SS_Q174_A4-p5">
|
|
|
1639 <b>On the contrary,</b> It is written (
|
|
|
1640 <a class="scripRef" id="SS_Q174_A4-p5.1" href="./asv.html#Deut.34.10" target="asv">Dt. 34:10</a>): "There arose no more a prophet in Israel like unto Moses."
|
|
|
1641 </p>
|
|
|
1642 <p id="SS_Q174_A4-p6">
|
|
|
1643 <b>I answer that,</b> Although in some respect one or other of the prophets was greater than Moses, yet Moses was simply the greatest of all. For,
|
|
|
1644 as stated above
|
|
|
1645 <a id="SS_Q174_A4-p6.1" shape="rect" href="summa.SS_Q174_A3.html">(A[3];</a> Q[171], A[1]), in prophecy we may consider not only the knowledge, whether by intellectual or by imaginary vision, but also
|
|
|
1646 the announcement and the confirmation by miracles. Accordingly Moses was greater than the other prophets. First, as regards
|
|
|
1647 the intellectual vision, since he saw
|
|
|
1648 God's very essence, even as Paul in his rapture did, according to Augustine (Gen. ad lit. xii, 27). Hence it is written (
|
|
|
1649 <a class="scripRef" id="SS_Q174_A4-p6.2" href="./asv.html#Num.12.8" target="asv">Num. 12:8</a>) that he saw God "plainly and not by riddles." Secondly, as regards the imaginary vision, which he had at his call, as it
|
|
|
1650 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,
|
|
|
1651 but even when he was awake. Hence it is written (
|
|
|
1652 <a class="scripRef" id="SS_Q174_A4-p6.3" href="./asv.html#Exod.33.11" target="asv">Ex. 33:11</a>) that "the Lord spoke to Moses face to
|
|
|
1653 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
|
|
|
1654 of unbelievers. Wherefore it is written (
|
|
|
1655 <a class="scripRef" id="SS_Q174_A4-p6.4" href="./asv.html#Deut.34.10" target="asv">Dt. 34:10,11</a>): "There arose no more a prophet in Israel like unto Moses, whom the Lord knew face to face: in all the signs and wonders,
|
|
|
1656 which He sent by him, to do in the land of Egypt to Pharaoh, and to all his servants, and to his whole land."
|
|
|
1657 </p>
|
|
|
1658 <p id="SS_Q174_A4-p7">
|
|
|
1659 <b>Reply to Objection 1:</b> The prophecy of David approaches near to the vision of Moses, as regards the intellectual vision, because both received a
|
|
|
1660 revelation of intelligible and supernatural truth, without any imaginary vision. Yet the vision of Moses was more excellent
|
|
|
1661 as regards the knowledge of the Godhead; while David more fully knew and expressed the mysteries of Christ's incarnation.
|
|
|
1662 </p>
|
|
|
1663 <p id="SS_Q174_A4-p8">
|
|
|
1664 <b>Reply to Objection 2:</b> These signs of the prophets mentioned were greater as to the substance of the thing done; yet the miracles of Moses were
|
|
|
1665 greater as regards the way in which they were done, since they were wrought on a whole people.
|
|
|
1666 </p>
|
|
|
1667 <p id="SS_Q174_A4-p9">
|
|
|
1668 <b>Reply to Objection 3:</b> John belongs to the New Testament, whose ministers take precedence even of Moses, since they are spectators of a fuller revelation,
|
|
|
1669 as stated in
|
|
|
1670 <a class="scripRef" id="SS_Q174_A4-p9.1" href="./asv.html#iiCor.3" target="asv">2 Cor. 3</a>.
|
|
|
1671 </p>
|
|
|
1672 <p id="SS_Q174_A4-p10"></p>
|
|
|
1673 <p id="SS_Q174_A4-p11"></p>
|
|
|
1674 <a href="summa.SS_Q174_A3.html"></a>
|
|
|
1675 <a href="summa.SS_Q174_A5.html"></a>
|
|
|
1676 </div>
|
|
|
1677 <div id="SS_Q174_A5" class="div4">
|
|
|
1678 <a href="summa.SS_Q174_A4.html"></a>
|
|
|
1679 <a href="summa.SS_Q174_A6.html"></a>
|
|
|
1680 <h4 id="SS_Q174_A5-p0.1">Whether there is a degree of prophecy in the blessed?</h4>
|
|
|
1681 <p id="SS_Q174_A5-p1"></p>
|
|
|
1682 <p id="SS_Q174_A5-p2">
|
|
|
1683 <b>Objection 1:</b> It would seem that there is a degree of prophecy in the blessed. For, as stated above
|
|
|
1684 <a id="SS_Q174_A5-p2.1" shape="rect" href="summa.SS_Q174_A4.html">(A[4])</a>, Moses saw the Divine essence, and yet he is called a prophet. Therefore in like manner the blessed can be called prophets.
|
|
|
1685 </p>
|
|
|
1686 <p id="SS_Q174_A5-p3">
|
|
|
1687 <b>Objection 2:</b> Further, prophecy is a "divine revelation." Now divine revelations are made even to the blessed angels. Therefore even blessed
|
|
|
1688 angels can be prophets.
|
|
|
1689 </p>
|
|
|
1690 <p id="SS_Q174_A5-p4">
|
|
|
1691 <b>Objection 3:</b> Further, Christ was a comprehensor from the moment of His conception; and yet He calls Himself a prophet (
|
|
|
1692 <a class="scripRef" id="SS_Q174_A5-p4.1" href="./asv.html#Matt.13.57" target="asv">Mat. 13:57</a>), when He says: "A prophet is not without honor, save in his own country." Therefore even comprehensors and the blessed can
|
|
|
1693 be called prophets.
|
|
|
1694 </p>
|
|
|
1695 <p id="SS_Q174_A5-p5">
|
|
|
1696 <b>Objection 4:</b> Further, it is written of Samuel (
|
|
|
1697 <a class="scripRef" id="SS_Q174_A5-p5.1" href="./asv.html#Sir.46.23" target="asv">Ecclus. 46:23</a>): "He lifted up his voice from the earth in prophecy to blot out the wickedness of the nation." Therefore other saints can
|
|
|
1698 likewise be called prophets after they have died.
|
|
|
1699 </p>
|
|
|
1700 <p id="SS_Q174_A5-p6">
|
|
|
1701 <b>On the contrary,</b> The prophetic word is compared (
|
|
|
1702 <a class="scripRef" id="SS_Q174_A5-p6.1" href="./asv.html#iiPet.1.19" target="asv">2 Pet. 1:19</a>) to a "light that shineth in a dark place." Now there is no darkness in the blessed. Therefore they cannot be called prophets.
|
|
|
1703 </p>
|
|
|
1704 <p id="SS_Q174_A5-p7">
|
|
|
1705 <b>I answer that,</b> Prophecy denotes vision of some supernatural truth as being far remote from us. This happens in two ways. First, on the part
|
|
|
1706 of the knowledge itself, because, to wit, the supernatural truth is not known in itself, but in some of its effects; and this
|
|
|
1707 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;
|
|
|
1708 and such most of all is the prophetic vision, which is conveyed by images and
|
|
|
1709 likenesses of corporeal things. Secondly, vision is remote on the part of the seer, because, to wit, he has not yet attained
|
|
|
1710 completely to his ultimate perfection, according to
|
|
|
1711 <a class="scripRef" id="SS_Q174_A5-p7.1" href="./asv.html#iiCor.5.6" target="asv">2 Cor. 5:6, </a> "While we are in the body, we are absent from the Lord."
|
|
|
1712 </p>
|
|
|
1713 <p id="SS_Q174_A5-p8"> Now in neither of these ways are the blessed remote; wherefore they cannot be called prophets.</p>
|
|
|
1714 <p id="SS_Q174_A5-p9">
|
|
|
1715 <b>Reply to Objection 1:</b> This vision of Moses was interrupted after the manner of a passion, and was not permanent like the beatific vision, wherefore
|
|
|
1716 he was as yet a seer from afar. For this reason his vision did not entirely lose the character of prophecy.
|
|
|
1717 </p>
|
|
|
1718 <p id="SS_Q174_A5-p10">
|
|
|
1719 <b>Reply to Objection 2:</b> The divine revelation is made to the angels, not as being far distant, but as already wholly united to God; wherefore their
|
|
|
1720 revelation has not the character of prophecy.
|
|
|
1721 </p>
|
|
|
1722 <p id="SS_Q174_A5-p11">
|
|
|
1723 <b>Reply to Objection 3:</b> Christ was at the same time comprehensor and wayfarer [*Cf. TP, QQ[9], seqq.]. Consequently the notion of prophecy is not
|
|
|
1724 applicable to Him as a comprehensor, but only as a wayfarer.
|
|
|
1725 </p>
|
|
|
1726 <p id="SS_Q174_A5-p12">
|
|
|
1727 <b>Reply to Objection 4:</b> Samuel had not yet attained to the state of blessedness. Wherefore although by God's will the soul itself of Samuel foretold
|
|
|
1728 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
|
|
|
1729 saints who are now in heaven. Nor does it make any difference that this is stated to have been brought about by the demons'
|
|
|
1730 art, because although the demons are unable to evoke the soul of a saint, or to
|
|
|
1731 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
|
|
|
1732 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
|
|
|
1733 the god of Accaron (4 Kings 1).
|
|
|
1734 </p>
|
|
|
1735 <p id="SS_Q174_A5-p13"> It might also be replied [*The Book of Ecclesiasticus was not as yet declared by the Church to be Canonical Scripture; Cf.
|
|
|
1736
|
|
|
1737 <a id="SS_Q174_A5-p13.1" shape="rect" href="summa.FP_Q89_A8.html">FP, Q[89], A[8]</a>, 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
|
|
|
1738 his prediction as prophetic, in accordance with the thoughts of Saul and the bystanders who were of this opinion.
|
|
|
1739 </p>
|
|
|
1740 <p id="SS_Q174_A5-p14"></p>
|
|
|
1741 <p id="SS_Q174_A5-p15"></p>
|
|
|
1742 <a href="summa.SS_Q174_A4.html"></a>
|
|
|
1743 <a href="summa.SS_Q174_A6.html"></a>
|
|
|
1744 </div>
|
|
|
1745 <div id="SS_Q174_A6" class="div4">
|
|
|
1746 <a href="summa.SS_Q174_A5.html"></a>
|
|
|
1747 <a href="summa.SS_Q175.html"></a>
|
|
|
1748 <h4 id="SS_Q174_A6-p0.1">Whether the degrees of prophecy change as time goes on?</h4>
|
|
|
1749 <p id="SS_Q174_A6-p1"></p>
|
|
|
1750 <p id="SS_Q174_A6-p2">
|
|
|
1751 <b>Objection 1:</b> It would seem that the degrees of prophecy change as time goes on. For prophecy is directed to the knowledge of Divine things,
|
|
|
1752 as stated above
|
|
|
1753 <a id="SS_Q174_A6-p2.1" shape="rect" href="summa.SS_Q174_A2.html">(A[2])</a>. Now according to Gregory (Hom. in Ezech.), "knowledge of God went on increasing as time went on." Therefore degrees of prophecy
|
|
|
1754 should be distinguished according to the process of time.
|
|
|
1755 </p>
|
|
|
1756 <p id="SS_Q174_A6-p3">
|
|
|
1757 <b>Objection 2:</b> Further, prophetic revelation is conveyed by God speaking to man; while the prophets declared both in words and in writing
|
|
|
1758 the things revealed to them. Now it is written (
|
|
|
1759 <a class="scripRef" id="SS_Q174_A6-p3.1" href="./asv.html#iKgs.3.1" target="asv">1 Kings 3:1</a>) that before the time of Samuel "the word of the Lord was precious," i.e. rare; and yet afterwards it was delivered to many.
|
|
|
1760 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
|
|
|
1761 (
|
|
|
1762 <a class="scripRef" id="SS_Q174_A6-p3.2" href="./asv.html#Isa.8.1" target="asv">Is. 8:1</a>): "Take thee a great book and write in it with a man's pen," after which many prophets wrote their prophecies. Therefore
|
|
|
1763 it would seem that in course of time the degree of prophecy made progress.
|
|
|
1764 </p>
|
|
|
1765 <p id="SS_Q174_A6-p4">
|
|
|
1766 <b>Objection 3:</b> Further, our Lord said (
|
|
|
1767 <a class="scripRef" id="SS_Q174_A6-p4.1" href="./asv.html#Matt.11.13" target="asv">Mat. 11:13</a>): "The prophets and the law prophesied until John"; and afterwards the gift of prophecy was in Christ's disciples in a much
|
|
|
1768 more excellent manner than in the prophets of old, according to
|
|
|
1769 <a class="scripRef" id="SS_Q174_A6-p4.2" href="./asv.html#Eph.3.5" target="asv"> Eph. 3:5, </a> "In other generations" the mystery of Christ "was not known to the sons of men, as it is now revealed to His holy apostles
|
|
|
1770 and prophets in the Spirit." Therefore it would seem that in course
|
|
|
1771 of time the degree of prophecy advanced.
|
|
|
1772 </p>
|
|
|
1773 <p id="SS_Q174_A6-p5">
|
|
|
1774 <b>On the contrary,</b> As stated above
|
|
|
1775 <a id="SS_Q174_A6-p5.1" shape="rect" href="summa.SS_Q174_A4.html">(A[4])</a>, Moses was the greatest of the prophets, and yet he preceded the other prophets. Therefore prophecy did not advance in degree
|
|
|
1776 as time went on.
|
|
|
1777 </p>
|
|
|
1778 <p id="SS_Q174_A6-p6">
|
|
|
1779 <b>I answer that,</b> As stated above
|
|
|
1780 <a id="SS_Q174_A6-p6.1" shape="rect" href="summa.SS_Q174_A2.html">(A[2])</a>, prophecy is directed to the knowledge of Divine truth, by the contemplation of which we are not only instructed in faith,
|
|
|
1781 but also guided in our actions, according to
|
|
|
1782 <a class="scripRef" id="SS_Q174_A6-p6.2" href="./asv.html#Ps.42.3" target="asv">Ps. 42:3</a>, "Send forth Thy light and Thy truth: they have conducted me." Now our faith consists chiefly in two things: first, in the
|
|
|
1783 true knowledge of God, according to
|
|
|
1784 <a class="scripRef" id="SS_Q174_A6-p6.3" href="./asv.html#Heb.11.6" target="asv"> Heb. 11:6, </a> "He that cometh to God must believe that He
|
|
|
1785 is"; secondly, in the mystery of Christ's incarnation, according to
|
|
|
1786 <a class="scripRef" id="SS_Q174_A6-p6.4" href="./asv.html#John.14.1" target="asv">Jn. 14:1</a>, "You believe in God, believe also in Me." Accordingly, if we speak of prophecy as directed to the Godhead as its end, it
|
|
|
1787 progressed according to three divisions of time, namely before the law, under the law, and under grace. For before the law,
|
|
|
1788 Abraham and the other patriarchs were prophetically taught things pertinent to faith in the Godhead. Hence they are called
|
|
|
1789 prophets, according to
|
|
|
1790 <a class="scripRef" id="SS_Q174_A6-p6.5" href="./asv.html#Ps.104.15" target="asv"> Ps. 104:15,
|
|
|
1791
|
|
|
1792 </a>"Do no evil to My prophets," which words are said especially on behalf of Abraham and Isaac. Under the Law prophetic revelation
|
|
|
1793 of things pertinent to faith in the Godhead was made in a yet more excellent way than hitherto, because then not only certain
|
|
|
1794 special persons or families but the whole people had to be instructed in these matters. Hence the Lord said to Moses (
|
|
|
1795 <a class="scripRef" id="SS_Q174_A6-p6.6" href="./asv.html#Exod.6.2" target="asv">Ex. 6:2,3</a>): "I am the Lord that appeared to Abraham, to Isaac, and to Jacob, by the name of God
|
|
|
1796 almighty, and My name Adonai I did not show to them"; because previously the patriarchs had been taught to believe in a general
|
|
|
1797 way in God, one and Almighty, while Moses was more fully instructed in the simplicity of the Divine essence, when it was said
|
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1798 to him (
|
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|
1799 <a class="scripRef" id="SS_Q174_A6-p6.7" href="./asv.html#Exod.3.14" target="asv">Ex. 3:14</a>): "I am Who am"; and this name is signified by Jews in the word "Adonai" on account of their veneration for that unspeakable
|
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1800 name. Afterwards in the time of grace the mystery of the Trinity was revealed by
|
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|
1801 the Son of God Himself, according to
|
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|
1802 <a class="scripRef" id="SS_Q174_A6-p6.8" href="./asv.html#Matt.28.19" target="asv"> Mat. 28:19</a>: "Going . . . teach ye all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost."
|
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1803 </p>
|
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1804 <p id="SS_Q174_A6-p7"> In each state, however, the most excellent revelation was that which was given first. Now the first revelation, before the
|
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1805 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,
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1806 whereas hitherto no such revelation was necessary while all persevered in the worship of one God. A less excellent revelation
|
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|
1807 was made to Isaac, being founded on that which was made to Abraham. Wherefore it was said to him
|
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|
1808 (
|
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|
1809 <a class="scripRef" id="SS_Q174_A6-p7.1" href="./asv.html#Gen.26.24" target="asv">Gn. 26:24</a>): "I am the God of Abraham thy father," and in like manner to Jacob (
|
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|
1810 <a class="scripRef" id="SS_Q174_A6-p7.2" href="./asv.html#Gen.28.13" target="asv">Gn. 28:13</a>): "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
|
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1811 given to Moses was more excellent, and on this revelation all the other revelations to the prophets were founded. And so,
|
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|
1812 too, in the time of grace the entire faith of the Church is founded on the revelation vouchsafed to the apostles,
|
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1813 concerning the faith in one God and three Persons, according to
|
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|
1814 <a class="scripRef" id="SS_Q174_A6-p7.3" href="./asv.html#Matt.16.18" target="asv">Mat. 16:18</a>, "On this rock," i.e. of thy confession, "I will build My Church."
|
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1815 </p>
|
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1816 <p id="SS_Q174_A6-p8"> As to the faith in Christ's incarnation, it is evident that the nearer men were to Christ, whether before or after Him, the
|
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1817 more fully, for the most part, were they instructed on this point, and after Him more fully than before, as the Apostle declares
|
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|
1818 (
|
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1819 <a class="scripRef" id="SS_Q174_A6-p8.1" href="./asv.html#Eph.3.5" target="asv">Eph. 3:5</a>).
|
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|
1820 </p>
|
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1821 <p id="SS_Q174_A6-p9"> As regards the guidance of human acts, the prophetic revelation varied not according to the course of time, but according
|
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1822 as circumstances required, because as it is written (
|
|
|
1823 <a class="scripRef" id="SS_Q174_A6-p9.1" href="./asv.html#Prov.29.18" target="asv">Prov. 29:18</a>), "When prophecy shall fail, the people shall be scattered abroad." Wherefore at all times men were divinely instructed about
|
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|
1824 what they were to do, according as it was expedient for the spiritual welfare of the elect.
|
|
|
1825 </p>
|
|
|
1826 <p id="SS_Q174_A6-p10">
|
|
|
1827 <b>Reply to Objection 1:</b> The saying of Gregory is to be referred to the time before Christ's incarnation, as regards the knowledge of this mystery.
|
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|
1828 </p>
|
|
|
1829 <p id="SS_Q174_A6-p11">
|
|
|
1830 <b>Reply to Objection 2:</b> As Augustine says (De Civ. Dei xviii, 27), "just as in the early days of the Assyrian kingdom promises were made most explicitly
|
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|
1831 to Abraham, so at the outset of the western Babylon," which is Rome, "and under its sway Christ was to come, in Whom were
|
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|
1832 to be fulfilled the promises made through the prophetic oracles testifying in word and writing to that great event to come,"
|
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|
1833 the promises, namely, which were made to Abraham. "For while prophets were
|
|
|
1834 scarcely ever lacking to the people of Israel from the time that they began to have kings, it was exclusively for their benefit,
|
|
|
1835 not for that of the nations. But when those prophetic writings were being set up with greater publicity, which at some future
|
|
|
1836 time were to benefit the nations, it was fitting to begin when this city," Rome to wit, "was being built, which was to govern
|
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|
1837 the nations."
|
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|
1838 </p>
|
|
|
1839 <p id="SS_Q174_A6-p12"> The reason why it behooved that nation to have a number of prophets especially at the time of the kings, was that then it
|
|
|
1840 was not over-ridden by other nations, but had its own king; wherefore it behooved the people, as enjoying liberty, to have
|
|
|
1841 prophets to teach them what to do.
|
|
|
1842 </p>
|
|
|
1843 <p id="SS_Q174_A6-p13">
|
|
|
1844 <b>Reply to Objection 3:</b> The prophets who foretold the coming of Christ could not continue further than John, who with his finger pointed to Christ
|
|
|
1845 actually present. Nevertheless as Jerome says on this passage, "This does not mean that there were no more prophets after
|
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|
1846 John. For we read in the Acts of the apostles that Agabus and the four maidens, daughters of Philip, prophesied." John, too,
|
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|
1847 wrote a prophetic book about the end of the Church; and at all times there have not
|
|
|
1848 been lacking persons having the spirit of prophecy, not indeed for the declaration of any new doctrine of faith, but for the
|
|
|
1849 direction of human acts. Thus Augustine says (De Civ. Dei v, 26) that "the emperor Theodosius sent to John who dwelt in the
|
|
|
1850 Egyptian desert, and whom he knew by his ever-increasing fame to be endowed with the prophetic spirit: and from him he received
|
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1851 a message assuring him of victory."
|
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|
1852 </p>
|
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1853 <p id="SS_Q174_A6-p14"></p>
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1854 <p id="SS_Q174_A6-p15"></p>
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1855 <a href="summa.SS_Q174_A5.html"></a>
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1856 <a href="summa.SS_Q175.html"></a>
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1857 </div>
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1858 <a href="summa.SS_Q173_A4.html"></a>
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1859 <a href="summa.SS_Q174_A1.html"></a>
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1860 </div>
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1861 <div id="SS_Q175" class="div3">
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1862 <a href="summa.SS_Q174_A6.html"></a>
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1863 <a href="summa.SS_Q175_A1.html"></a>
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1864 <h3 id="SS_Q175-p0.1">OF RAPTURE (SIX ARTICLES)</h3>
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1865 <p id="SS_Q175-p1"></p>
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1866 <p id="SS_Q175-p2"> We must now consider rapture. Under this head there are six points of inquiry:</p>
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1867 <p id="SS_Q175-p3"> (1) Whether the soul of man is carried away to things divine?</p>
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1868 <p id="SS_Q175-p4"> (2) Whether rapture pertains to the cognitive or to the appetitive power?</p>
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1869 <p id="SS_Q175-p5"> (3) Whether Paul when in rapture saw the essence of God?</p>
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1870 <p id="SS_Q175-p6"> (4) Whether he was withdrawn from his senses?</p>
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1871 <p id="SS_Q175-p7"> (5) Whether, when in that state, his soul was wholly separated from his body?</p>
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1872 <p id="SS_Q175-p8"> (6) What did he know, and what did he not know about this matter?</p>
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1873 <div id="SS_Q175_A1" class="div4">
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1874 <a href="summa.SS_Q175.html"></a>
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1875 <a href="summa.SS_Q175_A2.html"></a>
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1876 <h4 id="SS_Q175_A1-p0.1">Whether the soul of man is carried away to things divine?</h4>
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1877 <p id="SS_Q175_A1-p1"></p>
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1878 <p id="SS_Q175_A1-p2">
|
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|
1879 <b>Objection 1:</b> It would seem that the soul of man is not carried away to things divine. For some define rapture as "an uplifting by the
|
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1880 power of a higher nature, from that which is according to nature to that which is above nature" [*Reference unknown; Cf. De
|
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|
1881 Veritate xiii, 1]. Now it is in accordance with man's nature that he be uplifted to things divine; for Augustine says at the
|
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|
1882 beginning of his Confessions: "Thou madest us, Lord, for Thyself, and our heart is restless,
|
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1883 till it rest in Thee." Therefore man's soul is not carried away to things divine.
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1884 </p>
|
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1885 <p id="SS_Q175_A1-p3">
|
|
|
1886 <b>Objection 2:</b> Further, Dionysius says (Div. Nom. viii) that "God's justice is seen in this that He treats all things according to their
|
|
|
1887 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.
|
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1888 Therefore it would seem that man's soul is not carried away to things divine.
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|
1889 </p>
|
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1890 <p id="SS_Q175_A1-p4">
|
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|
1891 <b>Objection 3:</b> Further, rapture denotes violence of some kind. But God rules us not by violence or force, as Damascene says [*De Fide Orth.
|
|
|
1892 ii, 30]. Therefore man's soul is not carried away to things divine.
|
|
|
1893 </p>
|
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1894 <p id="SS_Q175_A1-p5">
|
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|
1895 <b>On the contrary,</b> The Apostle says (
|
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|
1896 <a class="scripRef" id="SS_Q175_A1-p5.1" href="./asv.html#iiCor.12.2" target="asv">2 Cor. 12:2</a>): "I know a man in Christ . . . rapt even to the third heaven." On which words a gloss says: "Rapt, that is to say, uplifted
|
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|
1897 contrary to nature."
|
|
|
1898 </p>
|
|
|
1899 <p id="SS_Q175_A1-p6">
|
|
|
1900 <b>I answer that,</b> Rapture denotes violence of a kind as stated above (OBJ[3]); and "the violent is that which has its principle without, and
|
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|
1901 in which he that suffers violence concurs not at all" (Ethic. iii, 1). Now everything concurs in that to which it tends in
|
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|
1902 accordance with its proper inclination, whether voluntary or natural. Wherefore he who is carried away by some external agent,
|
|
|
1903 must be carried to something different from that to which his inclination tends. This
|
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|
1904 difference arises in two ways: in one way from the end of the inclination---for instance a stone, which is naturally inclined
|
|
|
1905 to be borne downwards, may be thrown upwards; in another way from the manner of tending---for instance a stone may be thrown
|
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|
1906 downwards with greater velocity than consistent with its natural movement.
|
|
|
1907 </p>
|
|
|
1908 <p id="SS_Q175_A1-p7"> Accordingly man's soul also is said to be carried away, in a twofold manner, to that which is contrary to its nature: in
|
|
|
1909 one way, as regards the term of transport---as when it is carried away to punishment, according to
|
|
|
1910 <a class="scripRef" id="SS_Q175_A1-p7.1" href="./asv.html#Ps.49.22" target="asv"> Ps. 49:22, </a> "Lest He snatch you away, and there be none to deliver you"; in another way, as regards the manner connatural to man, which
|
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1911 is that he should understand the truth through sensible things. Hence when he is withdrawn from the
|
|
|
1912 apprehension of sensibles, he is said to be carried away, even though he be uplifted to things whereunto he is directed naturally:
|
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|
1913 provided this be not done intentionally, as when a man betakes himself to sleep which is in accordance with nature, wherefore
|
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1914 sleep cannot be called rapture, properly speaking.
|
|
|
1915 </p>
|
|
|
1916 <p id="SS_Q175_A1-p8"> This withdrawal, whatever its term may be, may arise from a threefold cause. First, from a bodily cause, as happens to those
|
|
|
1917 who suffer abstraction from the senses through weakness: secondly, by the power of the demons, as in those who are possessed:
|
|
|
1918 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
|
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|
1919 God to things supernatural, and withdrawn from his senses, according to
|
|
|
1920 <a class="scripRef" id="SS_Q175_A1-p8.1" href="./asv.html#Ezek.8.3" target="asv"> Ezech. 8:3,
|
|
|
1921
|
|
|
1922 </a>"The spirit lifted me up between the earth and the heaven, and brought me in the vision of God into Jerusalem."
|
|
|
1923 </p>
|
|
|
1924 <p id="SS_Q175_A1-p9"> It must be observed, however, that sometimes a person is said to be carried away, not only through being withdrawn from his
|
|
|
1925 senses, but also through being withdrawn from the things to which he was attending, as when a person's mind wanders contrary
|
|
|
1926 to his purpose. But this is to use the expression in a less proper signification.
|
|
|
1927 </p>
|
|
|
1928 <p id="SS_Q175_A1-p10">
|
|
|
1929 <b>Reply to Objection 1:</b> It is natural to man to tend to divine things through the apprehension of things sensible, according to
|
|
|
1930 <a class="scripRef" id="SS_Q175_A1-p10.1" href="./asv.html#Rom.1.20" target="asv"> Rom. 1:20, </a> "The invisible things of God . . . are clearly seen, being understood by the things that are made." But the mode, whereby
|
|
|
1931 a man is uplifted to divine things and withdrawn from his senses, is not natural to man.
|
|
|
1932 </p>
|
|
|
1933 <p id="SS_Q175_A1-p11">
|
|
|
1934 <b>Reply to Objection 2:</b> 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.
|
|
|
1935 And since a divine good infinitely surpasses the faculty of man in order to attain that good, he needs the divine assistance
|
|
|
1936 which is bestowed on him in every gift of grace. Hence it is not contrary to nature, but above the faculty of nature that
|
|
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1937 man's mind be thus uplifted in rapture by God.
|
|
|
1938 </p>
|
|
|
1939 <p id="SS_Q175_A1-p12">
|
|
|
1940 <b>Reply to Objection 3:</b> The saying of Damascene refers to those things which a man does by himself. But as to those things which are beyond the scope
|
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|
1941 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
|
|
|
1942 the mode of operation, but not if we consider its term to which man is directed both by nature and by his intention.
|
|
|
1943 </p>
|
|
|
1944 <p id="SS_Q175_A1-p13"></p>
|
|
|
1945 <p id="SS_Q175_A1-p14"></p>
|
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|
1946 <a href="summa.SS_Q175.html"></a>
|
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|
1947 <a href="summa.SS_Q175_A2.html"></a>
|
|
|
1948 </div>
|
|
|
1949 <div id="SS_Q175_A2" class="div4">
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1950 <a href="summa.SS_Q175_A1.html"></a>
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1951 <a href="summa.SS_Q175_A3.html"></a>
|
|
|
1952 <h4 id="SS_Q175_A2-p0.1">Whether rapture pertains to the cognitive rather than to the appetitive power?</h4>
|
|
|
1953 <p id="SS_Q175_A2-p1"></p>
|
|
|
1954 <p id="SS_Q175_A2-p2">
|
|
|
1955 <b>Objection 1:</b> It would seem that rapture pertains to the appetitive rather than to the cognitive power. For Dionysius says (Div. Nom. iv):
|
|
|
1956 "The Divine love causes ecstasy." Now love pertains to the appetitive power. Therefore so does ecstasy or rapture.
|
|
|
1957 </p>
|
|
|
1958 <p id="SS_Q175_A2-p3">
|
|
|
1959 <b>Objection 2:</b> Further, Gregory says (Dial. ii, 3) that "he who fed the swine debased himself by a dissipated mind and an unclean life;
|
|
|
1960 whereas Peter, when the angel delivered him and carried him into ecstasy, was not beside himself, but above himself." Now
|
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|
1961 the prodigal son sank into the depths by his appetite. Therefore in those also who are carried up into the heights it is the
|
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|
1962 appetite that is affected.
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|
1963 </p>
|
|
|
1964 <p id="SS_Q175_A2-p4">
|
|
|
1965 <b>Objection 3:</b> Further, a gloss on
|
|
|
1966 <a class="scripRef" id="SS_Q175_A2-p4.1" href="./asv.html#Ps.30.1" target="asv"> Ps. 30:1, </a> "In Thee, O Lord, have I hoped, let me never be confounded," says in explaining the title [*Unto the end, a psalm for David,
|
|
|
1967 in an ecstasy]: "{Ekstasis} in Greek signifies in Latin 'excessus mentis,' an aberration of the mind. This happens in two
|
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|
1968 ways, either through dread of earthly things or through the mind being rapt in heavenly things and forgetful of this lower
|
|
|
1969 world." Now dread of earthly things
|
|
|
1970 pertains to the appetite. Therefore rapture of the mind in heavenly things, being placed in opposition to this dread, also
|
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|
1971 pertains to the appetite.
|
|
|
1972 </p>
|
|
|
1973 <p id="SS_Q175_A2-p5">
|
|
|
1974 <b>On the contrary,</b> A gloss on
|
|
|
1975 <a class="scripRef" id="SS_Q175_A2-p5.1" href="./asv.html#Ps.115.2" target="asv"> Ps. 115:2, </a> "I said in my excess: Every man is a liar," says: "We speak of ecstasy, not when the mind wanders through fear, but when
|
|
|
1976 it is carried aloft on the wings of revelation." Now revelation pertains to the intellective power. Therefore ecstasy or rapture
|
|
|
1977 does also.
|
|
|
1978 </p>
|
|
|
1979 <p id="SS_Q175_A2-p6">
|
|
|
1980 <b>I answer that,</b> We can speak of rapture in two ways. First, with regard to the term of rapture, and thus, properly speaking, rapture cannot
|
|
|
1981 pertain to the appetitive, but only to the cognitive power. For it was stated
|
|
|
1982 <a id="SS_Q175_A2-p6.1" shape="rect" href="summa.SS_Q175_A1.html">(A[1])</a> that rapture is outside the inclination of the person who is rapt; whereas the movement of the appetitive power is an inclination
|
|
|
1983 to an appetible good. Wherefore, properly speaking, in desiring something, a man is not rapt, but
|
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|
1984 is moved by himself.
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|
|
1985 </p>
|
|
|
1986 <p id="SS_Q175_A2-p7"> Secondly, rapture may be considered with regard to its cause, and thus it may have a cause on the part of the appetitive
|
|
|
1987 power. For from the very fact that the appetite is strongly affected towards something, it may happen, owing to the violence
|
|
|
1988 of his affection, that a man is carried away from everything else. Moreover, it has an effect on the appetitive power, when
|
|
|
1989 for instance a man delights in the things to which he is rapt. Hence the Apostle said that he was rapt, not only
|
|
|
1990 "to the third heaven"---which pertains to the contemplation of the intellect---but also into "paradise," which pertains to
|
|
|
1991 the appetite.
|
|
|
1992 </p>
|
|
|
1993 <p id="SS_Q175_A2-p8">
|
|
|
1994 <b>Reply to Objection 1:</b> Rapture adds something to ecstasy. For ecstasy means simply a going out of oneself by being placed outside one's proper order
|
|
|
1995 [*Cf.
|
|
|
1996 <a id="SS_Q175_A2-p8.1" shape="rect" href="summa.FS_Q28_A3.html">FS, Q[28], A[3]</a>]; while rapture denotes a certain violence in addition. Accordingly ecstasy may pertain to the appetitive power, as when
|
|
|
1997 a man's appetite tends to something outside him, and in this sense Dionysius says that "the Divine love causes ecstasy," inasmuch
|
|
|
1998 as it makes man's appetite tend
|
|
|
1999 to the object loved. Hence he says afterwards that "even God Himself, the cause of all things, through the overflow of His
|
|
|
2000 loving goodness, goes outside Himself in His providence for all beings." But even if this were said expressly of rapture,
|
|
|
2001 it would merely signify that love is the cause of rapture.
|
|
|
2002 </p>
|
|
|
2003 <p id="SS_Q175_A2-p9">
|
|
|
2004 <b>Reply to Objection 2:</b> There is a twofold appetite in man; to wit, the intellective appetite which is called the will, and the sensitive appetite
|
|
|
2005 known as the sensuality. Now it is proper to man that his lower appetite be subject to the higher appetite, and that the higher
|
|
|
2006 move the lower. Hence man may become outside himself as regards the appetite, in two ways. In one way, when a man's intellective
|
|
|
2007 appetite tends wholly to divine things, and takes no account of those
|
|
|
2008 things whereto the sensitive appetite inclines him; thus Dionysius says (Div. Nom. iv) that "Paul being in ecstasy through
|
|
|
2009 the vehemence of Divine love" exclaimed: "I live, now not I, but Christ liveth in me."
|
|
|
2010 </p>
|
|
|
2011 <p id="SS_Q175_A2-p10"> In another way, when a man tends wholly to things pertaining to the lower appetite, and takes no account of his higher appetite.
|
|
|
2012 It is thus that "he who fed the swine debased himself"; and this latter kind of going out of oneself, or being beside oneself,
|
|
|
2013 is more akin than the former to the nature of rapture because the higher appetite is more proper to man. Hence when through
|
|
|
2014 the violence of his lower appetite a man is withdrawn from the movement of his higher appetite, it is
|
|
|
2015 more a case of being withdrawn from that which is proper to him. Yet, because there is no violence therein, since the will
|
|
|
2016 is able to resist the passion, it falls short of the true nature of rapture, unless perchance the passion be so strong that
|
|
|
2017 it takes away entirely the use of reason, as happens to those who are mad with anger or love.
|
|
|
2018 </p>
|
|
|
2019 <p id="SS_Q175_A2-p11"> It must be observed. however, that both these excesses affecting the appetite may cause an excess in the cognitive power,
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|
|
2020 either because the mind is carried away to certain intelligible objects, through being drawn away from objects of sense, or
|
|
|
2021 because it is caught up into some imaginary vision or fanciful apparition.
|
|
|
2022 </p>
|
|
|
2023 <p id="SS_Q175_A2-p12">
|
|
|
2024 <b>Reply to Objection 3:</b> 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.
|
|
|
2025 Wherefore either of them may equally cause an aberration of mind; and all the more since fear arises from love, as Augustine
|
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|
2026 says (De Civ. Dei xiv, 7,9).
|
|
|
2027 </p>
|
|
|
2028 <p id="SS_Q175_A2-p13"></p>
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|
2029 <p id="SS_Q175_A2-p14"></p>
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|
2030 <a href="summa.SS_Q175_A1.html"></a>
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2031 <a href="summa.SS_Q175_A3.html"></a>
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|
2032 </div>
|
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|
2033 <div id="SS_Q175_A3" class="div4">
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2034 <a href="summa.SS_Q175_A2.html"></a>
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2035 <a href="summa.SS_Q175_A4.html"></a>
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2036 <h4 id="SS_Q175_A3-p0.1">Whether Paul, when in rapture, saw the essence of God?</h4>
|
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2037 <p id="SS_Q175_A3-p1"></p>
|
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2038 <p id="SS_Q175_A3-p2">
|
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|
2039 <b>Objection 1:</b> 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
|
|
|
2040 the third heaven, so we read of Peter (
|
|
|
2041 <a class="scripRef" id="SS_Q175_A3-p2.1" href="./asv.html#Acts.10.10" target="asv">Acts 10:10</a>) that "there came upon him an ecstasy of mind." Now Peter, in his ecstasy, saw not God's essence but an imaginary vision.
|
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|
2042 Therefore it would seem that neither did Paul see the essence of God.
|
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|
2043 </p>
|
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|
2044 <p id="SS_Q175_A3-p3">
|
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|
2045 <b>Objection 2:</b> Further, the vision of God is beatific. But Paul, in his rapture, was not beatified; else he would never have returned to
|
|
|
2046 the unhappiness of this life, but his body would have been glorified by the overflow from his soul, as will happen to the
|
|
|
2047 saints after the resurrection, and this clearly was not the case. Therefore Paul when in rapture saw not the essence of God.
|
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|
2048 </p>
|
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|
2049 <p id="SS_Q175_A3-p4">
|
|
|
2050 <b>Objection 3:</b> Further, according to
|
|
|
2051 <a class="scripRef" id="SS_Q175_A3-p4.1" href="./asv.html#iCor.13.10" target="asv">1 Cor. 13:10-12</a>, faith and hope are incompatible with the vision of the Divine essence. But Paul when in this state had faith and hope. Therefore
|
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|
2052 he saw not the essence of God.
|
|
|
2053 </p>
|
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|
2054 <p id="SS_Q175_A3-p5">
|
|
|
2055 <b>Objection 4:</b> Further, as Augustine states (Gen. ad lit. xii, 6,7), "pictures of bodies are seen in the imaginary vision." Now Paul is
|
|
|
2056 stated (
|
|
|
2057 <a class="scripRef" id="SS_Q175_A3-p5.1" href="./asv.html#iiCor.12.2" target="asv">2 Cor. 12:2</a>,
|
|
|
2058 <a class="scripRef" id="SS_Q175_A3-p5.2" href="./asv.html#iiCor.12.4" target="asv">4</a>) to have seen certain pictures in his rapture, for instance of the "third heaven" and of "paradise." Therefore he would seem
|
|
|
2059 to have been rapt to an imaginary vision rather than to the vision of the Divine essence.
|
|
|
2060 </p>
|
|
|
2061 <p id="SS_Q175_A3-p6">
|
|
|
2062 <b>On the contrary,</b> Augustine (Ep. CXLVII, 13; ad Paulin., de videndo Deum) concludes that "possibly God's very substance was seen by some while
|
|
|
2063 yet in this life: for instance by Moses, and by Paul who in rapture heard unspeakable words, which it is not granted unto
|
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|
2064 man to utter."
|
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|
2065 </p>
|
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2066 <p id="SS_Q175_A3-p7">
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|
2067 <b>I answer that,</b> Some have said that Paul, when in rapture, saw "not the very essence of God, but a certain reflection of His clarity." But
|
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|
2068 Augustine clearly comes to an opposite decision, not only in his book (De videndo Deum), but also in Gen. ad lit. xii, 28
|
|
|
2069 (quoted in a gloss on
|
|
|
2070 <a class="scripRef" id="SS_Q175_A3-p7.1" href="./asv.html#iiCor.12.2" target="asv">2 Cor. 12:2</a>). Indeed the words themselves of the Apostle indicate this. For he says that "he heard secret words, which it is not granted
|
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|
2071 unto man to utter": and such would
|
|
|
2072 seem to be words pertaining to the vision of the blessed, which transcends the state of the wayfarer, according to
|
|
|
2073 <a class="scripRef" id="SS_Q175_A3-p7.2" href="./asv.html#Isa.64.4" target="asv">Is. 64:4</a>, "Eye hath not seen, O God, besides Thee, what things Thou hast prepared for them that love [Vulg.: 'wait for'] Thee" [*
|
|
|
2074 <a class="scripRef" id="SS_Q175_A3-p7.3" href="./asv.html#iCor.2.9" target="asv">1 Cor. 2:9</a>]. Therefore it is more becoming to hold that he saw God in His essence.
|
|
|
2075 </p>
|
|
|
2076 <p id="SS_Q175_A3-p8">
|
|
|
2077 <b>Reply to Objection 1:</b> Man's mind is rapt by God to the contemplation of divine truth in three ways. First, so that he contemplates it through certain
|
|
|
2078 imaginary pictures, and such was the ecstasy that came upon Peter. Secondly, so that he contemplates the divine truth through
|
|
|
2079 its intelligible effects; such was the ecstasy of David, who said (
|
|
|
2080 <a class="scripRef" id="SS_Q175_A3-p8.1" href="./asv.html#Ps.115.11" target="asv">Ps. 115:11</a>): "I said in my excess: Every man is a liar." Thirdly, so that he contemplates it in its essence. Such was the rapture of
|
|
|
2081 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
|
|
|
2082 Paul the first "Teacher of the gentiles" [*Cf.
|
|
|
2083 <a id="SS_Q175_A3-p8.2" shape="rect" href="summa.FP_Q68_A4.html">FP, Q[68], A[4]</a>].
|
|
|
2084 </p>
|
|
|
2085 <p id="SS_Q175_A3-p9">
|
|
|
2086 <b>Reply to Objection 2:</b> The Divine essence cannot be seen by a created intellect save through the light of glory, of which it is written (
|
|
|
2087 <a class="scripRef" id="SS_Q175_A3-p9.1" href="./asv.html#Ps.35.10" target="asv">Ps. 35:10</a>): "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
|
|
|
2088 it beatifies the saints in heaven. Secondly, by way of a transitory passion, as stated above (
|
|
|
2089 <a id="SS_Q175_A3-p9.2" shape="rect" href="summa.SS_Q171_A2.html">Q[171] , A[2]</a>) of the light of prophecy; and in this way that light
|
|
|
2090 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
|
|
|
2091 in a restricted sense. Consequently this rapture pertains somewhat to prophecy.
|
|
|
2092 </p>
|
|
|
2093 <p id="SS_Q175_A3-p10">
|
|
|
2094 <b>Reply to Objection 3:</b> 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
|
|
|
2095 had not the act of faith at the same time, although he had the habit.
|
|
|
2096 </p>
|
|
|
2097 <p id="SS_Q175_A3-p11">
|
|
|
2098 <b>Reply to Objection 4:</b> In one way by the third heaven we may understand something corporeal, and thus the third heaven denotes the empyrean [*
|
|
|
2099 <a class="scripRef" id="SS_Q175_A3-p11.1" href="./asv.html#iTim.2.7" target="asv">1 Tim. 2:7</a>; Cf.
|
|
|
2100 <a id="SS_Q175_A3-p11.2" shape="rect" href="summa.FP_Q12_A11.html">FP, Q[12], A[11]</a>, ad 2], which is described as the "third," in relation to the aerial and starry heavens, or better still, in relation to
|
|
|
2101 the aqueous and crystalline heavens. Moreover Paul is stated to be rapt to the "third heaven," not as though his rapture consisted
|
|
|
2102 in
|
|
|
2103 the vision of something corporeal, but because this place is appointed for the contemplation of the blessed. Hence the gloss
|
|
|
2104 on
|
|
|
2105 <a class="scripRef" id="SS_Q175_A3-p11.3" href="./asv.html#iiCor.12" target="asv">2 Cor. 12</a> says that the "third heaven is a spiritual heaven, where the angels and the holy souls enjoy the contemplation of God: and
|
|
|
2106 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."
|
|
|
2107 </p>
|
|
|
2108 <p id="SS_Q175_A3-p12"> In another way the third heaven may signify a supra-mundane vision. Such a vision may be called the third heaven in three
|
|
|
2109 ways. First, according to the order of the cognitive powers. In this way the first heaven would indicate a supramundane bodily
|
|
|
2110 vision, conveyed through the senses; thus was seen the hand of one writing on the wall (
|
|
|
2111 <a class="scripRef" id="SS_Q175_A3-p12.1" href="./asv.html#Dan.5.5" target="asv">Dan. 5:5</a>); the second heaven would be an imaginary vision such as Isaias saw, and John in the Apocalypse; and the third
|
|
|
2112 heaven would denote an intellectual vision according to Augustine's explanation (Gen. ad lit. xii, 26,28,34). Secondly, the
|
|
|
2113 third heaven may be taken according to the order of things knowable, the first heaven being "the knowledge of heavenly bodies,
|
|
|
2114 the second the knowledge of heavenly spirits, the third the knowledge of God Himself." Thirdly, the third heaven may denote
|
|
|
2115 the contemplation of God according to the degrees of knowledge whereby God is seen. The first of these degrees belongs to
|
|
|
2116 the angels of the lowest hierarchy [*Cf.
|
|
|
2117 <a id="SS_Q175_A3-p12.2" shape="rect" href="summa.FP_Q108_A1.html">FP, Q[108], A[1]</a>], the second to the angels of the middle hierarchy, the third to the angels of the highest hierarchy, according to the gloss
|
|
|
2118 on
|
|
|
2119 <a class="scripRef" id="SS_Q175_A3-p12.3" href="./asv.html#iiCor.12" target="asv">2 Cor. 12</a>.
|
|
|
2120 </p>
|
|
|
2121 <p id="SS_Q175_A3-p13"> And since the vision of God cannot be without delight, he says that he was not only "rapt to the third heaven" by reason
|
|
|
2122 of his contemplation, but also into "Paradise" by reason of the consequent delight.
|
|
|
2123 </p>
|
|
|
2124 <p id="SS_Q175_A3-p14"></p>
|
|
|
2125 <p id="SS_Q175_A3-p15"></p>
|
|
|
2126 <a href="summa.SS_Q175_A2.html"></a>
|
|
|
2127 <a href="summa.SS_Q175_A4.html"></a>
|
|
|
2128 </div>
|
|
|
2129 <div id="SS_Q175_A4" class="div4">
|
|
|
2130 <a href="summa.SS_Q175_A3.html"></a>
|
|
|
2131 <a href="summa.SS_Q175_A5.html"></a>
|
|
|
2132 <h4 id="SS_Q175_A4-p0.1">Whether Paul, when in rapture, was withdrawn from his senses?</h4>
|
|
|
2133 <p id="SS_Q175_A4-p1"></p>
|
|
|
2134 <p id="SS_Q175_A4-p2">
|
|
|
2135 <b>Objection 1:</b> It would seem that Paul, when in rapture, was not withdrawn from his senses. For Augustine says (Gen. ad lit. xii, 28): "Why
|
|
|
2136 should we not believe that when so great an apostle, the teacher of the gentiles, was rapt to this most sublime vision, God
|
|
|
2137 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
|
|
|
2138 life after the resurrection the saints will see the Divine essence without being
|
|
|
2139 withdrawn from the senses of the body. Therefore neither did such a withdrawal take place in Paul.
|
|
|
2140 </p>
|
|
|
2141 <p id="SS_Q175_A4-p3">
|
|
|
2142 <b>Objection 2:</b> Further, Christ was truly a wayfarer, and also enjoyed an uninterrupted vision of the Divine essence, without, however, being
|
|
|
2143 withdrawn from His senses. Therefore there was no need for Paul to be withdrawn from his senses in order for him to see the
|
|
|
2144 essence of God.
|
|
|
2145 </p>
|
|
|
2146 <p id="SS_Q175_A4-p4">
|
|
|
2147 <b>Objection 3:</b> Further, after seeing God in His essence, Paul remembered what he had seen in that vision; hence he said (
|
|
|
2148 <a class="scripRef" id="SS_Q175_A4-p4.1" href="./asv.html#iiCor.12.4" target="asv">2 Cor. 12:4</a>): "He heard secret words, which it is not granted to man to utter." Now the memory belongs to the sensitive faculty according
|
|
|
2149 to the Philosopher (De Mem. et Remin. i). Therefore it seems that Paul, while seeing the essence of God, was not withdrawn
|
|
|
2150 from his senses.
|
|
|
2151 </p>
|
|
|
2152 <p id="SS_Q175_A4-p5">
|
|
|
2153 <b>On the contrary,</b> Augustine says (Gen. ad lit. xii, 27): "Unless a man in some way depart this life, whether by going altogether out of his
|
|
|
2154 body or by turning away and withdrawing from his carnal senses, so that he truly knows not as the Apostle said, whether he
|
|
|
2155 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
|
|
|
2156 he is rapt," etc.]
|
|
|
2157 </p>
|
|
|
2158 <p id="SS_Q175_A4-p6">
|
|
|
2159 <b>I answer that,</b> The Divine essence cannot be seen by man through any cognitive power other than the intellect. Now the human intellect does
|
|
|
2160 not turn to intelligible objects except by means of the phantasms [*Cf.
|
|
|
2161 <a id="SS_Q175_A4-p6.1" shape="rect" href="summa.FP_Q84_A7.html">FP, Q[84], A[7]</a>] which it takes from the senses through the intelligible species; and it is in considering these phantasms that the intellect
|
|
|
2162 judges of and coordinates sensible objects. Hence in any operation that requires abstraction of the
|
|
|
2163 intellect from phantasms, there must be also withdrawal of the intellect from the senses. Now in the state of the wayfarer
|
|
|
2164 it is necessary for man's intellect, if it see God's essence, to be withdrawn from phantasms. For God's essence cannot be
|
|
|
2165 seen by means of a phantasm, nor indeed by any created intelligible species [*Cf.
|
|
|
2166 <a id="SS_Q175_A4-p6.2" shape="rect" href="summa.FP_Q12_A2.html">FP, Q[12], A[2]</a>], since God's essence infinitely transcends not only all bodies, which are represented by phantasms, but also all intelligible
|
|
|
2167 creatures. Now when man's intellect is uplifted to the sublime vision of God's essence, it is necessary that his mind's whole
|
|
|
2168 attention should be summoned to that purpose in such a way that he understand naught else by phantasms, and be absorbed entirely
|
|
|
2169 in God. Therefore it is impossible for man while a wayfarer to see God in His essence without being withdrawn from his senses.
|
|
|
2170 </p>
|
|
|
2171 <p id="SS_Q175_A4-p7">
|
|
|
2172 <b>Reply to Objection 1:</b> As stated above (A[3], OBJ[2]), after the resurrection, in the blessed who see God in His essence, there will be an overflow
|
|
|
2173 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
|
|
|
2174 that the soul will turn towards phantasms and sensible objects. But there is no such overflow in those who are raptured, as
|
|
|
2175 stated (A[3], OBJ[2], ad 2), and consequently the comparison fails.
|
|
|
2176 </p>
|
|
|
2177 <p id="SS_Q175_A4-p8">
|
|
|
2178 <b>Reply to Objection 2:</b> The intellect of Christ's soul was glorified by the habit of the light of glory, whereby He saw the Divine essence much more
|
|
|
2179 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
|
|
|
2180 was "made a little lower than the angels" (
|
|
|
2181 <a class="scripRef" id="SS_Q175_A4-p8.1" href="./asv.html#Heb.2.9" target="asv">Heb. 2:9</a>), by dispensation, and not on account of any defect on the part of His intellect. Hence there is no comparison between Him
|
|
|
2182 and other
|
|
|
2183 wayfarers.
|
|
|
2184 </p>
|
|
|
2185 <p id="SS_Q175_A4-p9">
|
|
|
2186 <b>Reply to Objection 3:</b> Paul, after seeing God in His essence, remembered what he had known in that vision, by means of certain intelligible species
|
|
|
2187 that remained in his intellect by way of habit; even as in the absence of the sensible object, certain impressions remain
|
|
|
2188 in the soul which it recollects when it turns to the phantasms. And so this was the knowledge that he was unable wholly to
|
|
|
2189 think over or express in words.
|
|
|
2190 </p>
|
|
|
2191 <p id="SS_Q175_A4-p10"></p>
|
|
|
2192 <p id="SS_Q175_A4-p11"></p>
|
|
|
2193 <a href="summa.SS_Q175_A3.html"></a>
|
|
|
2194 <a href="summa.SS_Q175_A5.html"></a>
|
|
|
2195 </div>
|
|
|
2196 <div id="SS_Q175_A5" class="div4">
|
|
|
2197 <a href="summa.SS_Q175_A4.html"></a>
|
|
|
2198 <a href="summa.SS_Q175_A6.html"></a>
|
|
|
2199 <h4 id="SS_Q175_A5-p0.1">Whether, while in this state, Paul's soul was wholly separated from his body?</h4>
|
|
|
2200 <p id="SS_Q175_A5-p1"></p>
|
|
|
2201 <p id="SS_Q175_A5-p2">
|
|
|
2202 <b>Objection 1:</b> It would seem that, while in this state, Paul's soul was wholly separated from his body. For the Apostle says (
|
|
|
2203 <a class="scripRef" id="SS_Q175_A5-p2.1" href="./asv.html#iiCor.5.6" target="asv">2 Cor. 5:6,7</a>): "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
|
|
|
2204 an intelligible species]. Now, while in that state, Paul was not absent from the Lord, for he saw Him by a species, as stated
|
|
|
2205 above
|
|
|
2206 <a id="SS_Q175_A5-p2.2" shape="rect" href="summa.SS_Q175_A3.html">(A[3])</a>. Therefore he was not in the
|
|
|
2207 body.
|
|
|
2208 </p>
|
|
|
2209 <p id="SS_Q175_A5-p3">
|
|
|
2210 <b>Objection 2:</b> Further, a power of the soul cannot be uplifted above the soul's essence wherein it is rooted. Now in this rapture the intellect,
|
|
|
2211 which is a power of the soul, was withdrawn from its bodily surroundings through being uplifted to divine contemplation. Much
|
|
|
2212 more therefore was the essence of the soul separated from the body.
|
|
|
2213 </p>
|
|
|
2214 <p id="SS_Q175_A5-p4">
|
|
|
2215 <b>Objection 3:</b> Further, the forces of the vegetative soul are more material than those of the sensitive soul. Now in order for him to be
|
|
|
2216 rapt to the vision of God, it was necessary for him to be withdrawn from the forces of the sensitive soul, as stated above
|
|
|
2217
|
|
|
2218 <a id="SS_Q175_A5-p4.1" shape="rect" href="summa.SS_Q175_A4.html">(A[4])</a>. Much more, therefore, was it necessary for him to be withdrawn from the forces of the vegetative soul. Now when these forces
|
|
|
2219 cease to operate, the soul is no longer in any way united to
|
|
|
2220 the body. Therefore it would seem that in Paul's rapture it was necessary for the soul to be wholly separated from the body.
|
|
|
2221 </p>
|
|
|
2222 <p id="SS_Q175_A5-p5">
|
|
|
2223 <b>On the contrary,</b> Augustine says (Ep. CXLVII, 13, ad Paulin.; de videndo Deum): "It is not incredible that this sublime revelation" (namely,
|
|
|
2224 that they should see God in His essence) "was vouchsafed certain saints, without their departing this life so completely as
|
|
|
2225 to leave nothing but a corpse for burial." Therefore it was not necessary for Paul's soul, when in rapture, to be wholly separated
|
|
|
2226 from his body.
|
|
|
2227 </p>
|
|
|
2228 <p id="SS_Q175_A5-p6">
|
|
|
2229 <b>I answer that,</b> 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
|
|
|
2230 is according to nature to that which is above nature." Wherefore two things have to be considered: first, what pertains to
|
|
|
2231 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
|
|
|
2232 body as its natural form, it belongs to the soul to have a natural disposition to
|
|
|
2233 understand by turning to phantasms; and this is not withdrawn by the divine power from the soul in rapture, since its state
|
|
|
2234 undergoes no change, as stated above (A[3], ad 2,3). Yet, this state remaining, actual conversion to phantasms and sensible
|
|
|
2235 objects is withdrawn from the soul, lest it be hindered from being uplifted to that which transcends all phantasms, as stated
|
|
|
2236 above
|
|
|
2237 <a id="SS_Q175_A5-p6.1" shape="rect" href="summa.SS_Q175_A4.html">(A[4])</a>. Therefore it was not necessary that his soul in rapture should be so separated from
|
|
|
2238 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
|
|
|
2239 and the perception of sensible objects.
|
|
|
2240 </p>
|
|
|
2241 <p id="SS_Q175_A5-p7">
|
|
|
2242 <b>Reply to Objection 1:</b> 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
|
|
|
2243 as regards the act by which he saw God by a species, as stated above (A[3], ad 2,3).
|
|
|
2244 </p>
|
|
|
2245 <p id="SS_Q175_A5-p8">
|
|
|
2246 <b>Reply to Objection 2:</b> 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
|
|
|
2247 uplifted by the divine power to something higher, even as a body by the violence of a stronger power is lifted up above the
|
|
|
2248 place befitting it according to its specific nature.
|
|
|
2249 </p>
|
|
|
2250 <p id="SS_Q175_A5-p9">
|
|
|
2251 <b>Reply to Objection 3:</b> The forces of the vegetative soul do not operate through the soul being intent thereon, as do the sensitive forces, but by
|
|
|
2252 way of nature. Hence in the case of rapture there is no need for withdrawal from them, as from the sensitive powers, whose
|
|
|
2253 operations would lessen the intentness of the soul on intellective knowledge.
|
|
|
2254 </p>
|
|
|
2255 <p id="SS_Q175_A5-p10"></p>
|
|
|
2256 <p id="SS_Q175_A5-p11"></p>
|
|
|
2257 <a href="summa.SS_Q175_A4.html"></a>
|
|
|
2258 <a href="summa.SS_Q175_A6.html"></a>
|
|
|
2259 </div>
|
|
|
2260 <div id="SS_Q175_A6" class="div4">
|
|
|
2261 <a href="summa.SS_Q175_A5.html"></a>
|
|
|
2262 <a href="summa.SS_Q176.html"></a>
|
|
|
2263 <h4 id="SS_Q175_A6-p0.1">Did Paul know whether his soul were separated from his body?</h4>
|
|
|
2264 <p id="SS_Q175_A6-p1"></p>
|
|
|
2265 <p id="SS_Q175_A6-p2">
|
|
|
2266 <b>Objection 1:</b> It would seem that Paul was not ignorant whether his soul were separated from his body. For he says (
|
|
|
2267 <a class="scripRef" id="SS_Q175_A6-p2.1" href="./asv.html#iiCor.12.2" target="asv">2 Cor. 12:2</a>): "I know a man in Christ rapt even to the third heaven." Now man denotes something composed of soul and body; and rapture
|
|
|
2268 differs from death. Seemingly therefore he knew that his soul was not separated from his body by death, which is the more
|
|
|
2269 probable seeing that this is the common opinion of the Doctors.
|
|
|
2270 </p>
|
|
|
2271 <p id="SS_Q175_A6-p3">
|
|
|
2272 <b>Objection 2:</b> Further, it appears from the same words of the Apostle that he knew whither he was rapt, since it was "to the third heaven."
|
|
|
2273 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,
|
|
|
2274 he must have known that his soul was not separated from his body, since a corporeal thing cannot be an object of sight save
|
|
|
2275 through the body. Therefore it would seem that he was not ignorant whether his soul were
|
|
|
2276 separated from his body.
|
|
|
2277 </p>
|
|
|
2278 <p id="SS_Q175_A6-p4">
|
|
|
2279 <b>Objection 3:</b> Further, Augustine says (Gen. ad lit. xii, 28) that "when in rapture, he saw God with the same vision as the saints see Him
|
|
|
2280 in heaven." Now from the very fact that the saints see God, they know whether their soul is separated from their body. Therefore
|
|
|
2281 Paul too knew this.
|
|
|
2282 </p>
|
|
|
2283 <p id="SS_Q175_A6-p5">
|
|
|
2284 <b>On the contrary,</b> It is written (
|
|
|
2285 <a class="scripRef" id="SS_Q175_A6-p5.1" href="./asv.html#iiCor.12.3" target="asv">2 Cor. 12:3</a>): "Whether in the body, or out of the body, I know not, God knoweth."
|
|
|
2286 </p>
|
|
|
2287 <p id="SS_Q175_A6-p6">
|
|
|
2288 <b>I answer that,</b> The true answer to this question must be gathered from the Apostle's very words, whereby he says he knew something, namely
|
|
|
2289 that he was "rapt even to the third heaven," and that something he knew not, namely "whether" he were "in the body or out
|
|
|
2290 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
|
|
|
2291 to the very being of the man who was rapt (as though he knew not whether his soul were in his
|
|
|
2292 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
|
|
|
2293 soul alone, were rapt to the third heaven. Thus Ezechiel is stated (
|
|
|
2294 <a class="scripRef" id="SS_Q175_A6-p6.1" href="./asv.html#Ezek.8.3" target="asv">Ezech. 8:3</a>) to have been "brought in the vision of God into Jerusalem." This was the explanation of a certain Jew according to Jerome
|
|
|
2295 (Prolog. super Daniel.), where he says that "lastly our Apostle" (thus said the Jew) "durst not assert that he was rapt in
|
|
|
2296 his body, but said: 'Whether
|
|
|
2297 in the body or out of the body, I know not.'"
|
|
|
2298 </p>
|
|
|
2299 <p id="SS_Q175_A6-p7"> Augustine, however, disapproves of this explanation (Gen. ad lit. xii, 3 seqq.) for this reason that the Apostle states that
|
|
|
2300 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
|
|
|
2301 not an imaginary likeness of the third heaven: otherwise if he gave the name of third heaven to an imaginary third heaven,
|
|
|
2302 in the same way he might state that he was rapt in the body, meaning, by body, an image of his body, such as
|
|
|
2303 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
|
|
|
2304 spiritual and incorporeal, and then his body could not be rapt thither; or he knew it to be something corporeal, and then
|
|
|
2305 his soul could not be rapt thither without his body, unless it were separated from his body. Consequently we must explain
|
|
|
2306 the matter otherwise, by saying that the Apostle knew himself to be rapt both in soul and body, but that he ignored how his
|
|
|
2307 soul
|
|
|
2308 stood in relation to his body, to wit, whether it were accompanied by his body or not.
|
|
|
2309 </p>
|
|
|
2310 <p id="SS_Q175_A6-p8"> 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
|
|
|
2311 ignored whether it were abstracted from its senses, or again whether it were abstracted from the operations of the vegetative
|
|
|
2312 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
|
|
|
2313 his being abstracted from the operation of the vegetative soul, this was not of such importance as to require
|
|
|
2314 him to be so careful in mentioning it. It follows, then, that the Apostle ignored whether his soul were united to his body
|
|
|
2315 as its form, or separated from it by death. Some, however, granting this say that the Apostle did not consider the matter
|
|
|
2316 while he was in rapture, because he was wholly intent upon God, but that afterwards he questioned the point, when taking cognizance
|
|
|
2317 of what he had seen. But this also is contrary to the Apostle's words, for he there distinguishes between the past and
|
|
|
2318 what happened subsequently, since he states that at the present time he knows that he was rapt "fourteen years ago," and that
|
|
|
2319 at the present time he knows not "whether he was in the body or out of the body."
|
|
|
2320 </p>
|
|
|
2321 <p id="SS_Q175_A6-p9"> Consequently we must assert that both before and after he ignored whether his soul were separated from his body. Wherefore
|
|
|
2322 Augustine (Gen. ad lit. xii, 5), after discussing the question at length, concludes: "Perhaps then we must infer that he ignored
|
|
|
2323 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
|
|
|
2324 we speak of a living body either of a waking or of a sleeping man, or of one that is withdrawn from his
|
|
|
2325 bodily senses during ecstasy), or whether his soul went out of his body altogether, so that his body lay dead."
|
|
|
2326 </p>
|
|
|
2327 <p id="SS_Q175_A6-p10">
|
|
|
2328 <b>Reply to Objection 1:</b> Sometimes by the figure of synecdoche a part of man, especially the soul which is the principal part, denotes a man. or again
|
|
|
2329 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
|
|
|
2330 years afterwards: for he says "I know a man," not "I know a rapt man." Again nothing hinders death brought about by God being
|
|
|
2331 called rapture; and thus Augustine says (Gen. ad lit. xii, 3): "If the Apostle
|
|
|
2332 doubted the matter, who of us will dare to be certain about it?" Wherefore those who have something to say on this subject
|
|
|
2333 speak with more conjecture than certainty.
|
|
|
2334 </p>
|
|
|
2335 <p id="SS_Q175_A6-p11">
|
|
|
2336 <b>Reply to Objection 2:</b> The Apostle knew that either the heaven in question was something incorporeal, or that he saw something incorporeal in that
|
|
|
2337 heaven; yet this could be done by his intellect, even without his soul being separated from his body.
|
|
|
2338 </p>
|
|
|
2339 <p id="SS_Q175_A6-p12">
|
|
|
2340 <b>Reply to Objection 3:</b> 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,
|
|
|
2341 unlike, in another respect, namely as to the mode of seeing, because he saw not so perfectly as do the saints in heaven. Hence
|
|
|
2342 Augustine says (Gen. ad lit. xii, 36): "Although, when the Apostle was rapt from his carnal senses to the third heaven, he
|
|
|
2343 lacked that full and perfect knowledge of things which is in the angels, in that
|
|
|
2344 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
|
|
|
2345 the resurrection of the dead, when this corruptible will put on incorruption."
|
|
|
2346 </p>
|
|
|
2347 <p id="SS_Q175_A6-p13"></p>
|
|
|
2348 <p id="SS_Q175_A6-p14"></p>
|
|
|
2349 <a href="summa.SS_Q175_A5.html"></a>
|
|
|
2350 <a href="summa.SS_Q176.html"></a>
|
|
|
2351 </div>
|
|
|
2352 <a href="summa.SS_Q174_A6.html"></a>
|
|
|
2353 <a href="summa.SS_Q175_A1.html"></a>
|
|
|
2354 </div>
|
|
|
2355 <div id="SS_Q176" class="div3">
|
|
|
2356 <a href="summa.SS_Q175_A6.html"></a>
|
|
|
2357 <a href="summa.SS_Q176_A1.html"></a>
|
|
|
2358 <h3 id="SS_Q176-p0.1">OF THE GRACE OF TONGUES (TWO ARTICLES)</h3>
|
|
|
2359 <p id="SS_Q176-p1"></p>
|
|
|
2360 <p id="SS_Q176-p2"></p>
|
|
|
2361 <p id="SS_Q176-p3"> We must now consider those gratuitous graces that pertain to speech, and (1) the grace of tongues; (2) the grace of the word
|
|
|
2362 of wisdom and knowledge. Under the first head there are two points of inquiry:
|
|
|
2363 </p>
|
|
|
2364 <p id="SS_Q176-p4"> (1) Whether by the grace of tongues a man acquires the knowledge of all languages?</p>
|
|
|
2365 <p id="SS_Q176-p5"> (2) Of the comparison between this gift and the grace of prophecy.</p>
|
|
|
2366 <div id="SS_Q176_A1" class="div4">
|
|
|
2367 <a href="summa.SS_Q176.html"></a>
|
|
|
2368 <a href="summa.SS_Q176_A2.html"></a>
|
|
|
2369 <h4 id="SS_Q176_A1-p0.1">Whether those who received the gift of tongues spoke in every language?</h4>
|
|
|
2370 <p id="SS_Q176_A1-p1"></p>
|
|
|
2371 <p id="SS_Q176_A1-p2">
|
|
|
2372 <b>Objection 1:</b> It seems that those who received the gift of tongues did not speak in every language. For that which is granted to certain
|
|
|
2373 persons by the divine power is the best of its kind: thus our Lord turned the water into good wine, as stated in
|
|
|
2374 <a class="scripRef" id="SS_Q176_A1-p2.1" href="./asv.html#John.2.10" target="asv"> Jn. 2:10.</a> Now those who had the gift of tongues spoke better in their own language; since a gloss on
|
|
|
2375 <a class="scripRef" id="SS_Q176_A1-p2.2" href="./asv.html#Heb.1" target="asv">Heb. 1</a>, says that "it is not surprising that the epistle to the Hebrews is more graceful in style than the
|
|
|
2376 other epistles, since it is natural for a man to have more command over his own than over a strange language. For the Apostle
|
|
|
2377 wrote the other epistles in a foreign, namely the Greek, idiom; whereas he wrote this in the Hebrew tongue." Therefore the
|
|
|
2378 apostles did not receive the knowledge of all languages by a gratuitous grace.
|
|
|
2379 </p>
|
|
|
2380 <p id="SS_Q176_A1-p3">
|
|
|
2381 <b>Objection 2:</b> Further, nature does not employ many means where one is sufficient; and much less does God Whose work is more orderly than
|
|
|
2382 nature's. Now God could make His disciples to be understood by all, while speaking one tongue: hence a gloss on
|
|
|
2383 <a class="scripRef" id="SS_Q176_A1-p3.1" href="./asv.html#Acts.2.6" target="asv"> Acts 2:6, </a> "Every man heard them speak in his own tongue," says that "they spoke in every tongue, or speaking in their own, namely the
|
|
|
2384 Hebrew language, were understood by all, as though they spoke the language
|
|
|
2385 proper to each." Therefore it would seem that they had not the knowledge to speak in all languages.
|
|
|
2386 </p>
|
|
|
2387 <p id="SS_Q176_A1-p4">
|
|
|
2388 <b>Objection 3:</b> Further, all graces flow from Christ to His body, which is the Church, according to
|
|
|
2389 <a class="scripRef" id="SS_Q176_A1-p4.1" href="./asv.html#John.1.16" target="asv"> Jn. 1:16, </a> "Of His fullness we all have received." Now we do not read that Christ spoke more than one language, nor does each one of
|
|
|
2390 the faithful now speak save in one tongue. Therefore it would seem that Christ's disciples did not receive the grace to the
|
|
|
2391 extent of speaking in all languages.
|
|
|
2392 </p>
|
|
|
2393 <p id="SS_Q176_A1-p5">
|
|
|
2394 <b>On the contrary,</b> It is written (
|
|
|
2395 <a class="scripRef" id="SS_Q176_A1-p5.1" href="./asv.html#Acts.2.4" target="asv">Acts 2:4</a>) that "they were all filled with the Holy Ghost, and they began to speak with divers tongues, according as the Holy Ghost
|
|
|
2396 gave them to speak"; on which passage a gloss of Gregory [*Hom. xxx in Ev.] says that "the Holy Ghost appeared over the disciples
|
|
|
2397 under the form of fiery tongues, and gave them the knowledge of all tongues."
|
|
|
2398 </p>
|
|
|
2399 <p id="SS_Q176_A1-p6">
|
|
|
2400 <b>I answer that,</b> Christ's first disciples were chosen by Him in order that they might disperse throughout the whole world, and preach His
|
|
|
2401 faith everywhere, according to
|
|
|
2402 <a class="scripRef" id="SS_Q176_A1-p6.1" href="./asv.html#Matt.28.19" target="asv"> Mat. 28:19, </a> "Going . . . teach ye all nations." Now it was not fitting that they who were being sent to teach others should need to be
|
|
|
2403 taught by others, either as to how they should speak to other people, or as to how they were to understand those who spoke
|
|
|
2404 to them; and all the more seeing
|
|
|
2405 that those who were being sent were of one nation, that of Judea, according to
|
|
|
2406 <a class="scripRef" id="SS_Q176_A1-p6.2" href="./asv.html#Isa.27.6" target="asv"> Is. 27:6, </a> "When they shall rush out from Jacob [*Vulg.: 'When they shall rush in unto Jacob,' etc.] . . . they shall fill the face
|
|
|
2407 of the world with seed." Moreover those who were being sent were poor and powerless; nor at the outset could they have easily
|
|
|
2408 found someone to interpret their words faithfully to others, or to explain what others said to them, especially as they were
|
|
|
2409 sent to
|
|
|
2410 unbelievers. Consequently it was necessary, in this respect, that God should provide them with the gift of tongues; in order
|
|
|
2411 that, as the diversity of tongues was brought upon the nations when they fell away to idolatry, according to
|
|
|
2412 <a class="scripRef" id="SS_Q176_A1-p6.3" href="./asv.html#Gen.11" target="asv">Gn. 11</a>, so when the nations were to be recalled to the worship of one God a remedy to this diversity might be applied by the gift
|
|
|
2413 of tongues.
|
|
|
2414 </p>
|
|
|
2415 <p id="SS_Q176_A1-p7">
|
|
|
2416 <b>Reply to Objection 1:</b> As it is written (
|
|
|
2417 <a class="scripRef" id="SS_Q176_A1-p7.1" href="./asv.html#iCor.12.7" target="asv">1 Cor. 12:7</a>), "the manifestation of the Spirit is given to every man unto profit"; and consequently both Paul and the other apostles
|
|
|
2418 were divinely instructed in the languages of all nations sufficiently for the requirements of the teaching of the faith. But
|
|
|
2419 as regards the grace and elegance of style which human art adds to a language, the Apostle was instructed in his own, but
|
|
|
2420 not in a foreign tongue. Even so
|
|
|
2421 they were sufficiently instructed in wisdom and scientific knowledge, as required for teaching the faith, but not as to all
|
|
|
2422 things known by acquired science, for instance the conclusions of arithmetic and geometry.
|
|
|
2423 </p>
|
|
|
2424 <p id="SS_Q176_A1-p8">
|
|
|
2425 <b>Reply to Objection 2:</b> Although either was possible, namely that, while speaking in one tongue they should be understood by all, or that they should
|
|
|
2426 speak in all tongues, it was more fitting that they should speak in all tongues, because this pertained to the perfection
|
|
|
2427 of their knowledge, whereby they were able not only to speak, but also to understand what was said by others. Whereas if their
|
|
|
2428 one language were intelligible to all, this would either have been due to the
|
|
|
2429 knowledge of those who understood their speech, or it would have amounted to an illusion, since a man's words would have had
|
|
|
2430 a different sound in another's ears, from that with which they were uttered. Hence a gloss says on
|
|
|
2431 <a class="scripRef" id="SS_Q176_A1-p8.1" href="./asv.html#Acts.2.6" target="asv"> Acts 2:6 </a>that "it was a greater miracle that they should speak all kinds of tongues"; and Paul says (
|
|
|
2432 <a class="scripRef" id="SS_Q176_A1-p8.2" href="./asv.html#iCor.14.18" target="asv">1 Cor. 14:18</a>): "I thank my God I speak with all your tongues."
|
|
|
2433 </p>
|
|
|
2434 <p id="SS_Q176_A1-p9">
|
|
|
2435 <b>Reply to Objection 3:</b> Christ in His own person purposed preaching to only one nation, namely the Jews. Consequently, although without any doubt
|
|
|
2436 He possessed most perfectly the knowledge of all languages, there was no need for Him to speak in every tongue. And therefore,
|
|
|
2437 as Augustine says (Tract. xxxii in Joan.), "whereas even now the Holy Ghost is received, yet no one speaks in the tongues
|
|
|
2438 of all nations, because the Church herself already speaks the languages of all
|
|
|
2439 nations: since whoever is not in the Church, receives not the Holy Ghost."
|
|
|
2440 </p>
|
|
|
2441 <p id="SS_Q176_A1-p10"></p>
|
|
|
2442 <p id="SS_Q176_A1-p11"></p>
|
|
|
2443 <a href="summa.SS_Q176.html"></a>
|
|
|
2444 <a href="summa.SS_Q176_A2.html"></a>
|
|
|
2445 </div>
|
|
|
2446 <div id="SS_Q176_A2" class="div4">
|
|
|
2447 <a href="summa.SS_Q176_A1.html"></a>
|
|
|
2448 <a href="summa.SS_Q177.html"></a>
|
|
|
2449 <h4 id="SS_Q176_A2-p0.1">Whether the gift of tongues is more excellent than the grace of prophecy?</h4>
|
|
|
2450 <p id="SS_Q176_A2-p1"></p>
|
|
|
2451 <p id="SS_Q176_A2-p2">
|
|
|
2452 <b>Objection 1:</b> It would seem that the gift of tongues is more excellent than the grace of prophecy. For, seemingly, better things are proper
|
|
|
2453 to better persons, according to the Philosopher (Topic. iii, 1). Now the gift of tongues is proper to the New Testament, hence
|
|
|
2454 we sing in the sequence of Pentecost [*The sequence: 'Sancti Spiritus adsit nobis gratia' ascribed to King Robert of France,
|
|
|
2455 the reputed author of the 'Veni Sancte Spiritus.' Cf. Migne, Patr. Lat. tom. CXLI]:
|
|
|
2456 "On this day Thou gavest Christ's apostles an unwonted gift, a marvel to all time": whereas prophecy is more pertinent to
|
|
|
2457 the Old Testament, according to
|
|
|
2458 <a class="scripRef" id="SS_Q176_A2-p2.1" href="./asv.html#Heb.1.1" target="asv"> Heb. 1:1, </a> "God Who at sundry times and in divers manners spoke in times past to the fathers by the prophets." Therefore it would seem
|
|
|
2459 that the gift of tongues is more excellent than the gift of prophecy.
|
|
|
2460 </p>
|
|
|
2461 <p id="SS_Q176_A2-p3">
|
|
|
2462 <b>Objection 2:</b> Further, that whereby we are directed to God is seemingly more excellent than that whereby we are directed to men. Now, by
|
|
|
2463 the gift of tongues, man is directed to God, whereas by prophecy he is directed to man; for it is written (
|
|
|
2464 <a class="scripRef" id="SS_Q176_A2-p3.1" href="./asv.html#iCor.14.2" target="asv">1 Cor. 14:2,3</a>): "He that speaketh in a tongue, speaketh not unto men, but unto God . . . but he that prophesieth, speaketh unto men unto
|
|
|
2465 edification." Therefore it would seem that the gift of tongues is more
|
|
|
2466 excellent than the gift of prophecy.
|
|
|
2467 </p>
|
|
|
2468 <p id="SS_Q176_A2-p4">
|
|
|
2469 <b>Objection 3:</b> Further, the gift of tongues abides like a habit in the person who has it, and "he can use it when he will"; wherefore it
|
|
|
2470 is written (
|
|
|
2471 <a class="scripRef" id="SS_Q176_A2-p4.1" href="./asv.html#iCor.14.18" target="asv">1 Cor. 14:18</a>): "I thank my God I speak with all your tongues." But it is not so with the gift of prophecy, as stated above (
|
|
|
2472 <a id="SS_Q176_A2-p4.2" shape="rect" href="summa.SS_Q171_A2.html">Q[171], A[2]</a>). Therefore the gift of tongues would seem to be more excellent than the gift of prophecy.
|
|
|
2473 </p>
|
|
|
2474 <p id="SS_Q176_A2-p5">
|
|
|
2475 <b>Objection 4:</b> Further, the "interpretation of speeches" would seem to be contained under prophecy, because the Scriptures are expounded
|
|
|
2476 by the same Spirit from Whom they originated. Now the interpretation of speeches is placed after "divers kinds of tongues"
|
|
|
2477 (
|
|
|
2478 <a class="scripRef" id="SS_Q176_A2-p5.1" href="./asv.html#iCor.12.10" target="asv">1 Cor. 12:10</a>). Therefore it seems that the gift of tongues is more excellent than the gift of prophecy, particularly as regards a part
|
|
|
2479 of the latter.
|
|
|
2480 </p>
|
|
|
2481 <p id="SS_Q176_A2-p6">
|
|
|
2482 <b>On the contrary,</b> The Apostle says (
|
|
|
2483 <a class="scripRef" id="SS_Q176_A2-p6.1" href="./asv.html#iCor.14.5" target="asv">1 Cor. 14:5</a>): "Greater is he that prophesieth than he that speaketh with tongues."
|
|
|
2484 </p>
|
|
|
2485 <p id="SS_Q176_A2-p7">
|
|
|
2486 <b>I answer that,</b> The gift of prophecy surpasses the gift of tongues, in three ways. First, because the gift of tongues regards the utterance
|
|
|
2487 of certain words, which signify an intelligible truth, and this again is signified by the phantasms which appear in an imaginary
|
|
|
2488 vision; wherefore Augustine compares (Gen. ad lit. xii, 8) the gift of tongues to an imaginary vision. On the other hand,
|
|
|
2489 it has been stated above (
|
|
|
2490 <a id="SS_Q176_A2-p7.1" shape="rect" href="summa.SS_Q173_A2.html">Q[173], A[2]</a>) that the gift of
|
|
|
2491 prophecy consists in the mind itself being enlightened so as to know an intelligible truth. Wherefore, as the prophetic enlightenment
|
|
|
2492 is more excellent than the imaginary vision, as stated above (
|
|
|
2493 <a id="SS_Q176_A2-p7.2" shape="rect" href="summa.SS_Q174_A2.html">Q[174], A[2]</a>), so also is prophecy more excellent than the gift of tongues considered in itself. Secondly, because the gift of prophecy
|
|
|
2494 regards the knowledge of things, which is more excellent than the knowledge of words, to which the gift of tongues pertains.
|
|
|
2495 </p>
|
|
|
2496 <p id="SS_Q176_A2-p8"> Thirdly, because the gift of prophecy is more profitable. The Apostle proves this in three ways (
|
|
|
2497 <a class="scripRef" id="SS_Q176_A2-p8.1" href="./asv.html#iCor.14" target="asv">1 Cor. 14</a>); first, because prophecy is more profitable to the edification of the Church, for which purpose he that speaketh in tongues
|
|
|
2498 profiteth nothing, unless interpretation follow (
|
|
|
2499 <a class="scripRef" id="SS_Q176_A2-p8.2" href="./asv.html#iCor.14.4" target="asv">1 Cor. 14:4,5</a>). Secondly, as regards the speaker himself, for if he be enabled to speak in divers tongues without understanding them, which
|
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|
2500 pertains to the gift of prophecy, his
|
|
|
2501 own mind would not be edified (
|
|
|
2502 <a class="scripRef" id="SS_Q176_A2-p8.3" href="./asv.html#iCor.14.7" target="asv">1 Cor. 14:7-14</a>). Thirdly, as to unbelievers for whose especial benefit the gift of tongues seems to have been given; since perchance they
|
|
|
2503 might think those who speak in tongues to be mad (
|
|
|
2504 <a class="scripRef" id="SS_Q176_A2-p8.4" href="./asv.html#iCor.14.23" target="asv">1 Cor. 14:23</a>), for instance the Jews deemed the apostles drunk when the latter spoke in various tongues (
|
|
|
2505 <a class="scripRef" id="SS_Q176_A2-p8.5" href="./asv.html#Acts.2.13" target="asv">Acts 2:13</a>): whereas by prophecies the unbeliever is convinced, because the secrets of his heart are made
|
|
|
2506 manifest (
|
|
|
2507 <a class="scripRef" id="SS_Q176_A2-p8.6" href="./asv.html#Acts.2.25" target="asv">Acts 2:25</a>).
|
|
|
2508 </p>
|
|
|
2509 <p id="SS_Q176_A2-p9">
|
|
|
2510 <b>Reply to Objection 1:</b> As stated above (
|
|
|
2511 <a id="SS_Q176_A2-p9.1" shape="rect" href="summa.SS_Q174_A3.html">Q[174], A[3]</a>, ad 1), it belongs to the excellence of prophecy that a man is not only enlightened by an intelligible light, but also that
|
|
|
2512 he should perceive an imaginary vision: and so again it belongs to the perfection of the Holy Ghost's operation, not only
|
|
|
2513 to fill the mind with the prophetic light, and the imagination with the imaginary vision, as happened in the Old Testament,
|
|
|
2514 but also to endow the tongue
|
|
|
2515 with external erudition, in the utterance of various signs of speech. All this is done in the New Testament, according to
|
|
|
2516
|
|
|
2517 <a class="scripRef" id="SS_Q176_A2-p9.2" href="./asv.html#iCor.14.26" target="asv">1 Cor. 14:26, </a> "Every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation," i.e. a prophetic revelation.
|
|
|
2518 </p>
|
|
|
2519 <p id="SS_Q176_A2-p10">
|
|
|
2520 <b>Reply to Objection 2:</b> By the gift of prophecy man is directed to God in his mind, which is more excellent than being directed to Him in his tongue.
|
|
|
2521 "He that speaketh in a tongue "is said to speak "not unto men," i.e. to men's understanding or profit, but unto God's understanding
|
|
|
2522 and praise. On the other hand, by prophecy a man is directed both to God and to man; wherefore it is the more perfect gift.
|
|
|
2523 </p>
|
|
|
2524 <p id="SS_Q176_A2-p11">
|
|
|
2525 <b>Reply to Objection 3:</b> Prophetic revelation extends to the knowledge of all things supernatural; wherefore from its very perfection it results that
|
|
|
2526 in this imperfect state of life it cannot be had perfectly by way of habit, but only imperfectly by way of passion. on the
|
|
|
2527 other hand, the gift of tongues is confined to a certain particular knowledge, namely of human words; wherefore it is not
|
|
|
2528 inconsistent with the imperfection of this life, that it should be had perfectly and
|
|
|
2529 by way of habit.
|
|
|
2530 </p>
|
|
|
2531 <p id="SS_Q176_A2-p12">
|
|
|
2532 <b>Reply to Objection 4:</b> The interpretation of speeches is reducible to the gift of prophecy, inasmuch as the mind is enlightened so as to understand
|
|
|
2533 and explain any obscurities of speech arising either from a difficulty in the things signified, or from the words uttered
|
|
|
2534 being unknown, or from the figures of speech employed, according to
|
|
|
2535 <a class="scripRef" id="SS_Q176_A2-p12.1" href="./asv.html#Dan.5.16" target="asv"> Dan. 5:16, </a> "I have heard of thee, that thou canst interpret obscure things, and resolve difficult things." Hence the
|
|
|
2536 interpretation of speeches is more excellent than the gift of tongues, as appears from the saying of the Apostle (
|
|
|
2537 <a class="scripRef" id="SS_Q176_A2-p12.2" href="./asv.html#iCor.14.5" target="asv">1 Cor. 14:5</a>), "Greater is he that prophesieth than he that speaketh with tongues; unless perhaps he interpret." Yet the interpretation
|
|
|
2538 of speeches is placed after the gift of tongues, because the interpretation of speeches extends even to the interpretation
|
|
|
2539 of divers kinds of tongues.
|
|
|
2540 </p>
|
|
|
2541 <p id="SS_Q176_A2-p13"></p>
|
|
|
2542 <p id="SS_Q176_A2-p14"></p>
|
|
|
2543 <a href="summa.SS_Q176_A1.html"></a>
|
|
|
2544 <a href="summa.SS_Q177.html"></a>
|
|
|
2545 </div>
|
|
|
2546 <a href="summa.SS_Q175_A6.html"></a>
|
|
|
2547 <a href="summa.SS_Q176_A1.html"></a>
|
|
|
2548 </div>
|
|
|
2549 <div id="SS_Q177" class="div3">
|
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|
2550 <a href="summa.SS_Q176_A2.html"></a>
|
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|
2551 <a href="summa.SS_Q177_A1.html"></a>
|
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|
2552 <h3 id="SS_Q177-p0.1">OF THE GRATUITOUS GRACE CONSISTING IN WORDS (TWO ARTICLES)</h3>
|
|
|
2553 <p id="SS_Q177-p1"></p>
|
|
|
2554 <p id="SS_Q177-p2"> We must now consider the gratuitous grace that attaches to words; of which the Apostle says (
|
|
|
2555 <a class="scripRef" id="SS_Q177-p2.1" href="./asv.html#iCor.12.8" target="asv">1 Cor. 12:8</a>): "To one . . . by the Spirit is given the word of wisdom, and to another the word of knowledge." Under this head there are
|
|
|
2556 two points of inquiry:
|
|
|
2557 </p>
|
|
|
2558 <p id="SS_Q177-p3"> (1) Whether any gratuitous grace attaches to words?</p>
|
|
|
2559 <p id="SS_Q177-p4"> (2) To whom is the grace becoming?</p>
|
|
|
2560 <div id="SS_Q177_A1" class="div4">
|
|
|
2561 <a href="summa.SS_Q177.html"></a>
|
|
|
2562 <a href="summa.SS_Q177_A2.html"></a>
|
|
|
2563 <h4 id="SS_Q177_A1-p0.1">Whether any gratuitous grace attaches to words?</h4>
|
|
|
2564 <p id="SS_Q177_A1-p1"></p>
|
|
|
2565 <p id="SS_Q177_A1-p2">
|
|
|
2566 <b>Objection 1:</b> It would seem that a gratuitous grace does not attach to words. For grace is given for that which surpasses the faculty of
|
|
|
2567 nature. But natural reason has devised the art of rhetoric whereby a man is able to speak so as to teach, please, and persuade,
|
|
|
2568 as Augustine says (De Doctr. Christ. iv, 12). Now this belongs to the grace of words. Therefore it would seem that the grace
|
|
|
2569 of words is not a gratuitous grace.
|
|
|
2570 </p>
|
|
|
2571 <p id="SS_Q177_A1-p3">
|
|
|
2572 <b>Objection 2:</b> Further, all grace pertains to the kingdom of God. But the Apostle says (
|
|
|
2573 <a class="scripRef" id="SS_Q177_A1-p3.1" href="./asv.html#iCor.4.20" target="asv">1 Cor. 4:20</a>): "The kingdom of God is not in speech, but in power." Therefore there is no gratuitous grace connected with words.
|
|
|
2574 </p>
|
|
|
2575 <p id="SS_Q177_A1-p4">
|
|
|
2576 <b>Objection 3:</b> Further, no grace is given through merit, since "if by grace, it is not now of works" (
|
|
|
2577 <a class="scripRef" id="SS_Q177_A1-p4.1" href="./asv.html#Rom.11.6" target="asv">Rom. 11:6</a>). But the word is sometimes given to a man on his merits. For Gregory says (Moral. xi, 15) in explanation of
|
|
|
2578 <a class="scripRef" id="SS_Q177_A1-p4.2" href="./asv.html#Ps.118.43" target="asv">Ps. 118:43</a>, "Take not Thou the word of truth utterly out of my mouth" that "the word of truth is that which Almighty God gives to them
|
|
|
2579 that do it, and takes away from them that do it not." Therefore it would seem that the gift of the word
|
|
|
2580 is not a gratuitous grace.
|
|
|
2581 </p>
|
|
|
2582 <p id="SS_Q177_A1-p5">
|
|
|
2583 <b>Objection 4:</b> Further, it behooves man to declare in words things pertaining to the virtue of faith, no less than those pertaining to the
|
|
|
2584 gift of wisdom or of knowledge. Therefore if the word of wisdom and the word of knowledge are reckoned gratuitous graces,
|
|
|
2585 the word of faith should likewise be placed among the gratuitous graces.
|
|
|
2586 </p>
|
|
|
2587 <p id="SS_Q177_A1-p6">
|
|
|
2588 <b>On the contrary,</b> It is written (
|
|
|
2589 <a class="scripRef" id="SS_Q177_A1-p6.1" href="./asv.html#Sir.6.5" target="asv">Ecclus. 6:5</a>): "A gracious tongue in a good man shall abound [Vulg.: 'aboundeth']." Now man's goodness is by grace. Therefore graciousness
|
|
|
2590 in words is also by grace.
|
|
|
2591 </p>
|
|
|
2592 <p id="SS_Q177_A1-p7">
|
|
|
2593 <b>I answer that,</b> The gratuitous graces are given for the profit of others, as stated above (
|
|
|
2594 <a id="SS_Q177_A1-p7.1" shape="rect" href="summa.FS_Q111_A1.html">FS, Q[111], AA[1]</a>,4). Now the knowledge a man receives from God cannot be turned to another's profit, except by means of speech. And since
|
|
|
2595 the Holy Ghost does not fail in anything that pertains to the profit of the Church, He provides also the members of the Church
|
|
|
2596 with speech; to the effect that a man not only speaks so as to be understood by different
|
|
|
2597 people, which pertains to the gift of tongues, but also speaks with effect, and this pertains to the grace "of the word."
|
|
|
2598 </p>
|
|
|
2599 <p id="SS_Q177_A1-p8"> This happens in three ways. First, in order to instruct the intellect, and this is the case when a man speaks so as "to teach."
|
|
|
2600 Secondly, in order to move the affections, so that a man willingly hearkens to the word of God. This is the case when a man
|
|
|
2601 speaks so as "to please" his hearers, not indeed with a view to his own favor, but in order to draw them to listen to God's
|
|
|
2602 word. Thirdly, in order that men may love that which is signified by the word, and desire to fulfill it,
|
|
|
2603 and this is the case when a man so speaks as "to sway" his hearers. In order to effect this the Holy Ghost makes use of the
|
|
|
2604 human tongue as of an instrument; but He it is Who perfects the work within. Hence Gregory says in a homily for Pentecost
|
|
|
2605 (Hom. xxx in Ev.): "Unless the Holy Ghost fill the hearts of the hearers, in vain does the voice of the teacher resound in
|
|
|
2606 the ears of the body."
|
|
|
2607 </p>
|
|
|
2608 <p id="SS_Q177_A1-p9">
|
|
|
2609 <b>Reply to Objection 1:</b> Even as by a miracle God sometimes works in a more excellent way those things which nature also can work, so too the Holy
|
|
|
2610 Ghost effects more excellently by the grace of words that which art can effect in a less efficient manner.
|
|
|
2611 </p>
|
|
|
2612 <p id="SS_Q177_A1-p10">
|
|
|
2613 <b>Reply to Objection 2:</b> The Apostle is speaking there of the word that relies on human eloquence without the power of the Holy Ghost. Wherefore he
|
|
|
2614 says just before (
|
|
|
2615 <a class="scripRef" id="SS_Q177_A1-p10.1" href="./asv.html#iCor.4.19" target="asv">1 Cor. 4:19</a>): "I . . . will know, not the speech of them that are puffed up, but the power": and of himself he had already said (
|
|
|
2616 <a class="scripRef" id="SS_Q177_A1-p10.2" href="./asv.html#iCor.2.4" target="asv">1 Cor. 2:4</a>): "My speech and my preaching was not in the persuasive words of human wisdom, but in the showing of the spirit and power."
|
|
|
2617 </p>
|
|
|
2618 <p id="SS_Q177_A1-p11">
|
|
|
2619 <b>Reply to Objection 3:</b> As stated above, the grace of the word is given to a man for the profit of others. Hence it is withdrawn sometimes through
|
|
|
2620 the fault of the hearer, and sometimes through the fault of the speaker. The good works of either of them do not merit this
|
|
|
2621 grace directly, but only remove the obstacles thereto. For sanctifying grace also is withdrawn on account of a person's fault,
|
|
|
2622 and yet he does not merit it by his good works, which, however, remove the
|
|
|
2623 obstacles to grace.
|
|
|
2624 </p>
|
|
|
2625 <p id="SS_Q177_A1-p12">
|
|
|
2626 <b>Reply to Objection 4:</b> As stated above, the grace of the word is directed to the profit of others. Now if a man communicates his faith to others
|
|
|
2627 this is by the word of knowledge or of wisdom. Hence Augustine says (De Trin. xiv, 1) that "to know how faith may profit the
|
|
|
2628 godly and be defended against the ungodly, is apparently what the Apostle means by knowledge." Hence it was not necessary
|
|
|
2629 for him to mention the word of faith, but it was sufficient for him to mention the
|
|
|
2630 word of knowledge and of wisdom.
|
|
|
2631 </p>
|
|
|
2632 <p id="SS_Q177_A1-p13"></p>
|
|
|
2633 <p id="SS_Q177_A1-p14"></p>
|
|
|
2634 <a href="summa.SS_Q177.html"></a>
|
|
|
2635 <a href="summa.SS_Q177_A2.html"></a>
|
|
|
2636 </div>
|
|
|
2637 <div id="SS_Q177_A2" class="div4">
|
|
|
2638 <a href="summa.SS_Q177_A1.html"></a>
|
|
|
2639 <a href="summa.SS_Q178.html"></a>
|
|
|
2640 <h4 id="SS_Q177_A2-p0.1">Whether the grace of the word of wisdom and knowledge is becoming to women?</h4>
|
|
|
2641 <p id="SS_Q177_A2-p1"></p>
|
|
|
2642 <p id="SS_Q177_A2-p2">
|
|
|
2643 <b>Objection 1:</b> It would seem that the grace of the word of wisdom and knowledge is becoming even to women. For teaching is pertinent to
|
|
|
2644 this grace, as stated in the foregoing Article. Now it is becoming to a woman to teach; for it is written (
|
|
|
2645 <a class="scripRef" id="SS_Q177_A2-p2.1" href="./asv.html#Prov.4.3" target="asv">Prov. 4:3,4</a>): "I was an only son in the sight of my mother, and she taught me [*Vulg.: 'I was my father's son, tender, and as an only
|
|
|
2646 son in the sight of my mother. And he taught me.']." Therefore this grace is
|
|
|
2647 becoming to women.
|
|
|
2648 </p>
|
|
|
2649 <p id="SS_Q177_A2-p3">
|
|
|
2650 <b>Objection 2:</b> Further, the grace of prophecy is greater than the grace of the word, even as the contemplation of truth is greater than
|
|
|
2651 its utterance. But prophecy is granted to women, as we read of Deborah (
|
|
|
2652 <a class="scripRef" id="SS_Q177_A2-p3.1" href="./asv.html#Judg.4.4" target="asv">Judges 4:4</a>), and of Holda the prophetess, the wife of Sellum (
|
|
|
2653 <a class="scripRef" id="SS_Q177_A2-p3.2" href="./asv.html#." target="asv">4 Kings 22:14</a>), and of the four daughters of Philip (
|
|
|
2654 <a class="scripRef" id="SS_Q177_A2-p3.3" href="./asv.html#Acts.21.9" target="asv">Acts 21:9</a>). Moreover the Apostle says (
|
|
|
2655 <a class="scripRef" id="SS_Q177_A2-p3.4" href="./asv.html#iCor.11.5" target="asv">1 Cor. 11:5</a>): "Every woman praying or prophesying,"
|
|
|
2656 etc. Much more therefore would it seem that the grace of the word is becoming to a woman.
|
|
|
2657 </p>
|
|
|
2658 <p id="SS_Q177_A2-p4">
|
|
|
2659 <b>Objection 3:</b> Further, it is written (
|
|
|
2660 <a class="scripRef" id="SS_Q177_A2-p4.1" href="./asv.html#iPet.4.10" target="asv">1 Pet. 4:10</a>): "As every man hath received grace ministering the same one to another." Now some women receive the grace of wisdom and
|
|
|
2661 knowledge, which they cannot minister to others except by the grace of the word. Therefore the grace of the word is becoming
|
|
|
2662 to women.
|
|
|
2663 </p>
|
|
|
2664 <p id="SS_Q177_A2-p5">
|
|
|
2665 <b>On the contrary,</b> The Apostle says (
|
|
|
2666 <a class="scripRef" id="SS_Q177_A2-p5.1" href="./asv.html#iCor.14.34" target="asv">1 Cor. 14:34</a>): "Let women keep silence in the churches," and (
|
|
|
2667 <a class="scripRef" id="SS_Q177_A2-p5.2" href="./asv.html#iTim.2.12" target="asv">1 Tim. 2:12</a>): "I suffer not a woman to teach." Now this pertains especially to the grace of the word. Therefore the grace of the word
|
|
|
2668 is not becoming to women.
|
|
|
2669 </p>
|
|
|
2670 <p id="SS_Q177_A2-p6">
|
|
|
2671 <b>I answer that,</b> Speech may be employed in two ways: in one way privately, to one or a few, in familiar conversation, and in this respect
|
|
|
2672 the grace of the word may be becoming to women; in another way, publicly, addressing oneself to the whole church, and this
|
|
|
2673 is not permitted to women. First and chiefly, on account of the condition attaching to the female sex, whereby woman should
|
|
|
2674 be subject to man, as appears from
|
|
|
2675 <a class="scripRef" id="SS_Q177_A2-p6.1" href="./asv.html#Gen.3.16" target="asv">Gn. 3:16</a>. Now teaching and persuading publicly in the
|
|
|
2676 church belong not to subjects but to the prelates (although men who are subjects may do these things if they be so commissioned,
|
|
|
2677 because their subjection is not a result of their natural sex, as it is with women, but of some thing supervening by accident).
|
|
|
2678 Secondly, lest men's minds be enticed to lust, for it is written (
|
|
|
2679 <a class="scripRef" id="SS_Q177_A2-p6.2" href="./asv.html#Sir.9.11" target="asv">Ecclus. 9:11</a>): "Her conversation burneth as fire." Thirdly, because as a rule women are not perfected in wisdom, so as to be fit to be
|
|
|
2680 intrusted with
|
|
|
2681 public teaching.
|
|
|
2682 </p>
|
|
|
2683 <p id="SS_Q177_A2-p7">
|
|
|
2684 <b>Reply to Objection 1:</b> The passage quoted speaks of private teaching whereby a father instructs his son.
|
|
|
2685 </p>
|
|
|
2686 <p id="SS_Q177_A2-p8">
|
|
|
2687 <b>Reply to Objection 2:</b> The grace of prophecy consists in God enlightening the mind, on the part of which there is no difference of sex among men,
|
|
|
2688 according to
|
|
|
2689 <a class="scripRef" id="SS_Q177_A2-p8.1" href="./asv.html#Col.3.10" target="asv"> Col. 3:10,11, </a> "Putting on the new" man, "him who is renewed unto knowledge, according to the image of Him that created him, where there
|
|
|
2690 is neither male nor female [*Vulg.: 'Neither Gentile nor Jew, circumcision nor uncircumcision, Barbarian nor Scythian, bond
|
|
|
2691 nor free.' Cf.
|
|
|
2692 <a id="SS_Q177_A2-p8.2" shape="rect" href="summa.FP_Q93_A6.html">FP, Q[93], A[6]</a>, ad 2 footnote]." Now the grace of the word pertains to the instruction of men among whom the difference of sex is found.
|
|
|
2693 Hence the comparison fails.
|
|
|
2694 </p>
|
|
|
2695 <p id="SS_Q177_A2-p9">
|
|
|
2696 <b>Reply to Objection 3:</b> The recipients of a divinely conferred grace administer it in different ways according to their various conditions. Hence
|
|
|
2697 women, if they have the grace of wisdom or of knowledge, can administer it by teaching privately but not publicly.
|
|
|
2698 </p>
|
|
|
2699 <p id="SS_Q177_A2-p10"></p>
|
|
|
2700 <p id="SS_Q177_A2-p11"></p>
|
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|
2701 <a href="summa.SS_Q177_A1.html"></a>
|
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|
2702 <a href="summa.SS_Q178.html"></a>
|
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|
2703 </div>
|
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|
2704 <a href="summa.SS_Q176_A2.html"></a>
|
|
|
2705 <a href="summa.SS_Q177_A1.html"></a>
|
|
|
2706 </div>
|
|
|
2707 <div id="SS_Q178" class="div3">
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2708 <a href="summa.SS_Q177_A2.html"></a>
|
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2709 <a href="summa.SS_Q178_A1.html"></a>
|
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|
2710 <h3 id="SS_Q178-p0.1">OF THE GRACE OF MIRACLES (TWO ARTICLES)</h3>
|
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2711 <p id="SS_Q178-p1"></p>
|
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2712 <p id="SS_Q178-p2"></p>
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|
2713 <p id="SS_Q178-p3"> We must next consider the grace of miracles, under which head there are two points of inquiry:</p>
|
|
|
2714 <p id="SS_Q178-p4"> (1) Whether there is a gratuitous grace of working miracles?</p>
|
|
|
2715 <p id="SS_Q178-p5"> (2) To whom is it becoming?</p>
|
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|
2716 <div id="SS_Q178_A1" class="div4">
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2717 <a href="summa.SS_Q178.html"></a>
|
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2718 <a href="summa.SS_Q178_A2.html"></a>
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2719 <h4 id="SS_Q178_A1-p0.1">Whether there is a gratuitous grace of working miracles?</h4>
|
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|
2720 <p id="SS_Q178_A1-p1"></p>
|
|
|
2721 <p id="SS_Q178_A1-p2">
|
|
|
2722 <b>Objection 1:</b> It would seem that no gratuitous grace is directed to the working of miracles. For every grace puts something in the one
|
|
|
2723 to whom it is given (Cf.
|
|
|
2724 <a id="SS_Q178_A1-p2.1" shape="rect" href="summa.FS_Q90_A1.html">FS, Q[90], A[1]</a>). Now the working of miracles puts nothing in the soul of the man who receives it since miracles are wrought at the touch
|
|
|
2725 even of a dead body. Thus we read (
|
|
|
2726 <a class="scripRef" id="SS_Q178_A1-p2.2" href="./asv.html#." target="asv">4 Kings 13:21</a>) that "some . . . cast the body into the sepulchre of Eliseus. And when it had touched
|
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|
2727 the bones of Eliseus, the man came to life, and stood upon his feet." Therefore the working of miracles does not belong to
|
|
|
2728 a gratuitous grace.
|
|
|
2729 </p>
|
|
|
2730 <p id="SS_Q178_A1-p3">
|
|
|
2731 <b>Objection 2:</b> Further, the gratuitous graces are from the Holy Ghost, according to
|
|
|
2732 <a class="scripRef" id="SS_Q178_A1-p3.1" href="./asv.html#iCor.12.4" target="asv">1 Cor. 12:4, </a> "There are diversities of graces, but the same Spirit." Now the working of miracles is effected even by the unclean spirit,
|
|
|
2733 according to
|
|
|
2734 <a class="scripRef" id="SS_Q178_A1-p3.2" href="./asv.html#Matt.24.24" target="asv"> Mat. 24:24, </a> "There shall arise false Christs and false prophets, and shall show great signs and wonders." Therefore it would seem that
|
|
|
2735 the working of miracles does not belong to a gratuitous grace.
|
|
|
2736 </p>
|
|
|
2737 <p id="SS_Q178_A1-p4">
|
|
|
2738 <b>Objection 3:</b> Further, miracles are divided into "signs," "wonders" or "portents," and "virtues." [*Cf.
|
|
|
2739 <a class="scripRef" id="SS_Q178_A1-p4.1" href="./asv.html#iiThess.2.9" target="asv">2 Thess. 2:9, </a> where the Douay version renders 'virtus' by 'power.' The use of the word 'virtue' in the sense of a miracle is now obsolete,
|
|
|
2740 and the generic term 'miracle' is elsewhere used in its stead: Cf.
|
|
|
2741 <a class="scripRef" id="SS_Q178_A1-p4.2" href="./asv.html#iCor.12.10" target="asv">1 Cor. 12:10</a>,
|
|
|
2742 <a class="scripRef" id="SS_Q178_A1-p4.3" href="./asv.html#iCor.12.28" target="asv">28</a>;
|
|
|
2743 <a class="scripRef" id="SS_Q178_A1-p4.4" href="./asv.html#Heb.2.4" target="asv"> Heb. 2:4</a>;
|
|
|
2744 <a class="scripRef" id="SS_Q178_A1-p4.5" href="./asv.html#Acts.2.22" target="asv"> Acts 2:22</a>]. Therefore it is unreasonable to reckon the
|
|
|
2745 "working of miracles" a gratuitous grace, any more than the "working of signs" and "wonders."
|
|
|
2746 </p>
|
|
|
2747 <p id="SS_Q178_A1-p5">
|
|
|
2748 <b>Objection 4:</b> Further, the miraculous restoring to health is done by the power of God. Therefore the grace of healing should not be distinguished
|
|
|
2749 from the working of miracles.
|
|
|
2750 </p>
|
|
|
2751 <p id="SS_Q178_A1-p6">
|
|
|
2752 <b>Objection 5:</b> Further, the working of miracles results from faith---either of the worker, according to
|
|
|
2753 <a class="scripRef" id="SS_Q178_A1-p6.1" href="./asv.html#iCor.13.2" target="asv">1 Cor. 13:2, </a> "If I should have all faith, so that I could remove mountains," or of other persons for whose sake miracles are wrought,
|
|
|
2754 according to
|
|
|
2755 <a class="scripRef" id="SS_Q178_A1-p6.2" href="./asv.html#Matt.13.58" target="asv"> Mat. 13:58, </a> "And He wrought not many miracles there, because of their unbelief." Therefore, if faith be reckoned a gratuitous grace,
|
|
|
2756 it is superfluous to reckon in addition the working of
|
|
|
2757 signs as another gratuitous grace.
|
|
|
2758 </p>
|
|
|
2759 <p id="SS_Q178_A1-p7">
|
|
|
2760 <b>On the contrary,</b> The Apostle (
|
|
|
2761 <a class="scripRef" id="SS_Q178_A1-p7.1" href="./asv.html#iCor.12.9" target="asv">1 Cor. 12:9,10</a>) says that among other gratuitous graces, "to another" is given "the grace of healing . . . to another, the working of miracles."
|
|
|
2762 </p>
|
|
|
2763 <p id="SS_Q178_A1-p8">
|
|
|
2764 <b>I answer that,</b> As stated above (
|
|
|
2765 <a id="SS_Q178_A1-p8.1" shape="rect" href="summa.SS_Q177_A1.html">Q[177], A[1]</a>), the Holy Ghost provides sufficiently for the Church in matters profitable unto salvation, to which purpose the gratuitous
|
|
|
2766 graces are directed. Now just as the knowledge which a man receives from God needs to be brought to the knowledge of others
|
|
|
2767 through the gift of tongues and the grace of the word, so too the word uttered needs to be confirmed in order that it be rendered
|
|
|
2768 credible. This is done by
|
|
|
2769 the working of miracles, according to
|
|
|
2770 <a class="scripRef" id="SS_Q178_A1-p8.2" href="./asv.html#Mark.16.20" target="asv"> Mk. 16:20, </a> "And confirming the word with signs that followed": and reasonably so. For it is natural to man to arrive at the intelligible
|
|
|
2771 truth through its sensible effects. Wherefore just as man led by his natural reason is able to arrive at some knowledge of
|
|
|
2772 God through His natural effects, so is he brought to a certain degree of supernatural knowledge of the objects of faith by
|
|
|
2773 certain supernatural effects which are called miracles.
|
|
|
2774 Therefore the working of miracles belongs to a gratuitous grace.
|
|
|
2775 </p>
|
|
|
2776 <p id="SS_Q178_A1-p9">
|
|
|
2777 <b>Reply to Objection 1:</b> Just as prophecy extends to whatever can be known supernaturally, so the working of miracles extends to all things that can
|
|
|
2778 be done supernaturally; the cause whereof is the divine omnipotence which cannot be communicated to any creature. Hence it
|
|
|
2779 is impossible for the principle of working miracles to be a quality abiding as a habit in the soul. On the other hand, just
|
|
|
2780 as the prophet's mind is moved by divine inspiration to know something
|
|
|
2781 supernaturally, so too is it possible for the mind of the miracle worker to be moved to do something resulting in the miraculous
|
|
|
2782 effect which God causes by His power. Sometimes this takes place after prayer, as when Peter raised to life the dead Tabitha
|
|
|
2783 (
|
|
|
2784 <a class="scripRef" id="SS_Q178_A1-p9.1" href="./asv.html#Acts.9.40" target="asv">Acts 9:40</a>): sometimes without any previous prayer being expressed, as when Peter by upbraiding the lying Ananias and Saphira delivered
|
|
|
2785 them to death (
|
|
|
2786 <a class="scripRef" id="SS_Q178_A1-p9.2" href="./asv.html#Acts.5.4" target="asv">Acts 5:4</a>,
|
|
|
2787 <a class="scripRef" id="SS_Q178_A1-p9.3" href="./asv.html#Acts.5.9" target="asv">9</a>). Hence Gregory says (Dial. ii, 30) that "the saints work
|
|
|
2788 miracles, sometimes by authority, sometimes by prayer." In either case, however, God is the principal worker, for He uses
|
|
|
2789 instrumentally either man's inward movement, or his speech, or some outward action, or again the bodily contact of even a
|
|
|
2790 dead body. Thus when Josue had said as though authoritatively (
|
|
|
2791 <a class="scripRef" id="SS_Q178_A1-p9.4" href="./asv.html#Josh.10.12" target="asv">Josh. 10:12</a>): "Move not, O sun, toward Gabaon," it is said afterwards (
|
|
|
2792 <a class="scripRef" id="SS_Q178_A1-p9.5" href="./asv.html#Josh.10.14" target="asv">Josh. 10:14</a>): "There was not before or after so long a day, the Lord obeying
|
|
|
2793 the voice of a man."
|
|
|
2794 </p>
|
|
|
2795 <p id="SS_Q178_A1-p10">
|
|
|
2796 <b>Reply to Objection 2:</b> Our Lord is speaking there of the miracles to be wrought at the time of Antichrist, of which the Apostle says (
|
|
|
2797 <a class="scripRef" id="SS_Q178_A1-p10.1" href="./asv.html#iiThess.2.9" target="asv">2 Thess. 2:9</a>) that the coming of Antichrist will be "according to the working of Satan, in all power, and signs, and lying wonders." To
|
|
|
2798 quote the words of Augustine (De Civ. Dei xx, 19), "it is a matter of debate whether they are called signs and lying wonders,
|
|
|
2799 because he will deceive the senses of mortals by imaginary
|
|
|
2800 visions, in that he will seem to do what he does not, or because, though they be real wonders, they will seduce into falsehood
|
|
|
2801 them that believe." They are said to be real, because the things themselves will be real, just as Pharaoh's magicians made
|
|
|
2802 real frogs and real serpents; but they will not be real miracles, because they will be done by the power of natural causes,
|
|
|
2803 as stated in the
|
|
|
2804 <a id="SS_Q178_A1-p10.2" shape="rect" href="summa.FP_Q114_A4.html">FP, Q[114], A[4]</a>; whereas the working of miracles which is ascribed to a
|
|
|
2805 gratuitous grace, is done by God's power for man's profit.
|
|
|
2806 </p>
|
|
|
2807 <p id="SS_Q178_A1-p11">
|
|
|
2808 <b>Reply to Objection 3:</b> Two things may be considered in miracles. One is that which is done: this is something surpassing the faculty of nature,
|
|
|
2809 and in this respect miracles are called "virtues." The other thing is the purpose for which miracles are wrought, namely the
|
|
|
2810 manifestation of something supernatural, and in this respect they are commonly called "signs": but on account of some excellence
|
|
|
2811 they receive the name of "wonder" or "prodigy," as showing something from afar
|
|
|
2812 [procul].
|
|
|
2813 </p>
|
|
|
2814 <p id="SS_Q178_A1-p12">
|
|
|
2815 <b>Reply to Objection 4:</b> The "grace of healing" is mentioned separately, because by its means a benefit, namely bodily health, is conferred on man
|
|
|
2816 in addition to the common benefit bestowed in all miracles, namely the bringing of men to the knowledge of God.
|
|
|
2817 </p>
|
|
|
2818 <p id="SS_Q178_A1-p13">
|
|
|
2819 <b>Reply to Objection 5:</b> The working of miracles is ascribed to faith for two reasons. First, because it is directed to the confirmation of faith,
|
|
|
2820 secondly, because it proceeds from God's omnipotence on which faith relies. Nevertheless, just as besides the grace of faith,
|
|
|
2821 the grace of the word is necessary that people may be instructed in the faith, so too is the grace of miracles necessary that
|
|
|
2822 people may be confirmed in their faith.
|
|
|
2823 </p>
|
|
|
2824 <p id="SS_Q178_A1-p14"></p>
|
|
|
2825 <p id="SS_Q178_A1-p15"></p>
|
|
|
2826 <a href="summa.SS_Q178.html"></a>
|
|
|
2827 <a href="summa.SS_Q178_A2.html"></a>
|
|
|
2828 </div>
|
|
|
2829 <div id="SS_Q178_A2" class="div4">
|
|
|
2830 <a href="summa.SS_Q178_A1.html"></a>
|
|
|
2831 <a href="summa.SS_Q179.html"></a>
|
|
|
2832 <h4 id="SS_Q178_A2-p0.1">Whether the wicked can work miracles?</h4>
|
|
|
2833 <p id="SS_Q178_A2-p1"></p>
|
|
|
2834 <p id="SS_Q178_A2-p2">
|
|
|
2835 <b>Objection 1:</b> It would seem that the wicked cannot work miracles. For miracles are wrought through prayer, as stated above (A[1], ad 1).
|
|
|
2836 Now the prayer of a sinner is not granted, according to
|
|
|
2837 <a class="scripRef" id="SS_Q178_A2-p2.1" href="./asv.html#John.9.31" target="asv"> Jn. 9:31, </a> "We know that God doth not hear sinners," and
|
|
|
2838 <a class="scripRef" id="SS_Q178_A2-p2.2" href="./asv.html#Prov.28.9" target="asv"> Prov. 28:9, </a> "He that turneth away his ear from hearing the law, his prayer shall be an abomination." Therefore it would seem that the
|
|
|
2839 wicked cannot work miracles.
|
|
|
2840 </p>
|
|
|
2841 <p id="SS_Q178_A2-p3">
|
|
|
2842 <b>Objection 2:</b> Further, miracles are ascribed to faith, according to
|
|
|
2843 <a class="scripRef" id="SS_Q178_A2-p3.1" href="./asv.html#Matt.17.19" target="asv"> Mat. 17:19, </a> "If you have faith as a grain of mustard seed you shall say to this mountain: Remove from hence hither, and it shall remove."
|
|
|
2844 Now "faith without works is dead," according to
|
|
|
2845 <a class="scripRef" id="SS_Q178_A2-p3.2" href="./asv.html#Jas.2.20" target="asv"> James 2:20, </a> so that, seemingly, it is devoid of its proper operation. Therefore it would seem that the wicked, since they do not good
|
|
|
2846 works, cannot work miracles.
|
|
|
2847 </p>
|
|
|
2848 <p id="SS_Q178_A2-p4">
|
|
|
2849 <b>Objection 3:</b> Further, miracles are divine attestations, according to
|
|
|
2850 <a class="scripRef" id="SS_Q178_A2-p4.1" href="./asv.html#Heb.2.4" target="asv"> Heb. 2:4, </a> "God also bearing them witness by signs and wonders and divers miracles": wherefore in the Church the canonization of certain
|
|
|
2851 persons is based on the attestation of miracles. Now God cannot bear witness to a falsehood. Therefore it would seem that
|
|
|
2852 wicked men cannot work miracles.
|
|
|
2853 </p>
|
|
|
2854 <p id="SS_Q178_A2-p5">
|
|
|
2855 <b>Objection 4:</b> Further, the good are more closely united to God than the wicked. But the good do not all work miracles. Much less therefore
|
|
|
2856 do the wicked.
|
|
|
2857 </p>
|
|
|
2858 <p id="SS_Q178_A2-p6">
|
|
|
2859 <b>On the contrary,</b> The Apostle says (
|
|
|
2860 <a class="scripRef" id="SS_Q178_A2-p6.1" href="./asv.html#iCor.13.2" target="asv">1 Cor. 13:2</a>): "If I should have all faith, so that I could remove mountains, and have not charity, I am nothing." Now whosoever has not
|
|
|
2861 charity is wicked, because "this gift alone of the Holy Ghost distinguishes the children of the kingdom from the children
|
|
|
2862 of perdition," as Augustine says (De Trin. xv, 18). Therefore it would seem that even the wicked can work miracles.
|
|
|
2863 </p>
|
|
|
2864 <p id="SS_Q178_A2-p7">
|
|
|
2865 <b>I answer that,</b> Some miracles are not true but imaginary deeds, because they delude man by the appearance of that which is not; while others
|
|
|
2866 are true deeds, yet they have not the character of a true miracle, because they are done by the power of some natural cause.
|
|
|
2867 Both of these can be done by the demons, as stated above (A[1], ad 2).
|
|
|
2868 </p>
|
|
|
2869 <p id="SS_Q178_A2-p8"> True miracles cannot be wrought save by the power of God, because God works them for man's benefit, and this in two ways:
|
|
|
2870 in one way for the confirmation of truth declared, in another way in proof of a person's holiness, which God desires to propose
|
|
|
2871 as an example of virtue. In the first way miracles can be wrought by any one who preaches the true faith and calls upon Christ's
|
|
|
2872 name, as even the wicked do sometimes. In this way even the wicked can work miracles. Hence Jerome
|
|
|
2873 commenting on
|
|
|
2874 <a class="scripRef" id="SS_Q178_A2-p8.1" href="./asv.html#Matt.7.22" target="asv">Mat. 7:22</a>, "Have not we prophesied in Thy name?" says: "Sometimes prophesying, the working of miracles, and the casting out of demons
|
|
|
2875 are accorded not to the merit of those who do these things, but to the invoking of Christ's name, that men may honor God,
|
|
|
2876 by invoking Whom such great miracles are wrought."
|
|
|
2877 </p>
|
|
|
2878 <p id="SS_Q178_A2-p9"> In the second way miracles are not wrought except by the saints, since it is in proof of their holiness that miracles are
|
|
|
2879 wrought during their lifetime or after death, either by themselves or by others. For we read (
|
|
|
2880 <a class="scripRef" id="SS_Q178_A2-p9.1" href="./asv.html#Acts.19.11" target="asv">Acts 19:11,12</a>) that "God wrought by the hand of Paul . . . miracles" and "even there were brought from his body to the sick, handkerchiefs
|
|
|
2881 . . . and the diseases departed from them." In this way indeed there is nothing to prevent a sinner from
|
|
|
2882 working miracles by invoking a saint; but the miracle is ascribed not to him, but to the one in proof of whose holiness such
|
|
|
2883 things are done.
|
|
|
2884 </p>
|
|
|
2885 <p id="SS_Q178_A2-p10">
|
|
|
2886 <b>Reply to Objection 1:</b> As stated above (
|
|
|
2887 <a id="SS_Q178_A2-p10.1" shape="rect" href="summa.SS_Q83_A16.html">Q[83], A[16]</a>) when we were treating of prayer, the prayer of impetration relies not on merit but on God's mercy, which extends even to
|
|
|
2888 the wicked, wherefore the prayers even of sinners are sometimes granted by God. Hence Augustine says (Tract. xliv in Joan.)
|
|
|
2889 that "the blind man spoke these words before he was anointed," that is, before he was perfectly enlightened; "since God does
|
|
|
2890 hear sinners." When it is
|
|
|
2891 said that the prayer of one who hears not the law is an abomination, this must be understood so far as the sinner's merit
|
|
|
2892 is concerned; yet it is sometimes granted, either for the spiritual welfare of the one who prays---as the publican was heard
|
|
|
2893 (
|
|
|
2894 <a class="scripRef" id="SS_Q178_A2-p10.2" href="./asv.html#Luke.18.14" target="asv">Lk. 18:14</a>)---or for the good of others and for God's glory.
|
|
|
2895 </p>
|
|
|
2896 <p id="SS_Q178_A2-p11">
|
|
|
2897 <b>Reply to Objection 2:</b> Faith without works is said to be dead, as regards the believer, who lives not, by faith, with the life of grace. But nothing
|
|
|
2898 hinders a living thing from working through a dead instrument, as a man through a stick. It is thus that God works while employing
|
|
|
2899 instrumentally the faith of a sinner.
|
|
|
2900 </p>
|
|
|
2901 <p id="SS_Q178_A2-p12">
|
|
|
2902 <b>Reply to Objection 3:</b> Miracles are always true witnesses to the purpose for which they are wrought. Hence wicked men who teach a false doctrine
|
|
|
2903 never work true miracles in confirmation of their teaching, although sometimes they may do so in praise of Christ's name which
|
|
|
2904 they invoke, and by the power of the sacraments which they administer. If they teach a true doctrine, sometimes they work
|
|
|
2905 true miracles as confirming their teaching, but not as an attestation of holiness.
|
|
|
2906 Hence Augustine says (QQ. lxxxiii, qu. 79): "Magicians work miracles in one way, good Christians in another, wicked Christians
|
|
|
2907 in another. Magicians by private compact with the demons, good Christians by their manifest righteousness, evil Christians
|
|
|
2908 by the outward signs of righteousness."
|
|
|
2909 </p>
|
|
|
2910 <p id="SS_Q178_A2-p13">
|
|
|
2911 <b>Reply to Objection 4:</b> As Augustine says (QQ. lxxxiii, qu. 79), "the reason why these are not granted to all holy men is lest by a most baneful
|
|
|
2912 error the weak be deceived into thinking such deeds to imply greater gifts than the deeds of righteousness whereby eternal
|
|
|
2913 life is obtained."
|
|
|
2914 </p>
|
|
|
2915 <p id="SS_Q178_A2-p14"></p>
|
|
|
2916 <p id="SS_Q178_A2-p15"></p>
|
|
|
2917 <p id="SS_Q178_A2-p16"></p>
|
|
|
2918 <a href="summa.SS_Q178_A1.html"></a>
|
|
|
2919 <a href="summa.SS_Q179.html"></a>
|
|
|
2920 </div>
|
|
|
2921 <a href="summa.SS_Q177_A2.html"></a>
|
|
|
2922 <a href="summa.SS_Q178_A1.html"></a>
|
|
|
2923 </div>
|
|
|
2924 <div id="SS_Q179" class="div3">
|
|
|
2925 <a href="summa.SS_Q178_A2.html"></a>
|
|
|
2926 <a href="summa.SS_Q179_A1.html"></a>
|
|
|
2927 <h3 id="SS_Q179-p0.1">OF THE DIVISION OF LIFE INTO ACTIVE AND CONTEMPLATIVE (TWO ARTICLES)</h3>
|
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|
2928 <p id="SS_Q179-p1"></p>
|
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|
2929 <p id="SS_Q179-p2"> We must next consider active and contemplative life. This consideration will be fourfold: (1) Of the division of life into
|
|
|
2930 active and contemplative; (2) Of the contemplative life; (3) Of the active life; (4) Of the comparison between the active
|
|
|
2931 and the contemplative life.
|
|
|
2932 </p>
|
|
|
2933 <p id="SS_Q179-p3"> Under the first head there are two points of inquiry:</p>
|
|
|
2934 <p id="SS_Q179-p4"> (1) Whether life is fittingly divided into active and contemplative?</p>
|
|
|
2935 <p id="SS_Q179-p5"> (2) Whether this is an adequate division?</p>
|
|
|
2936 <div id="SS_Q179_A1" class="div4">
|
|
|
2937 <a href="summa.SS_Q179.html"></a>
|
|
|
2938 <a href="summa.SS_Q179_A2.html"></a>
|
|
|
2939 <h4 id="SS_Q179_A1-p0.1">Whether life is fittingly divided into active and contemplative?</h4>
|
|
|
2940 <p id="SS_Q179_A1-p1"></p>
|
|
|
2941 <p id="SS_Q179_A1-p2">
|
|
|
2942 <b>Objection 1:</b> It would seem that life is not fittingly divided into active and contemplative. For the soul is the principle of life by
|
|
|
2943 its essence: since the Philosopher says (De Anima ii, 4) that "in living things to live is to be." Now the soul is the principle
|
|
|
2944 of action and contemplation by its powers. Therefore it would seem that life is not fittingly divided into active and contemplative.
|
|
|
2945 </p>
|
|
|
2946 <p id="SS_Q179_A1-p3">
|
|
|
2947 <b>Objection 2:</b> Further, the division of that which comes afterwards is unfittingly applied to that which comes first. Now active and contemplative,
|
|
|
2948 or "speculative" and "practical," are differences of the intellect (De Anima iii, 10); while "to live" comes before "to understand,"
|
|
|
2949 since "to live" comes first to living things through the vegetative soul, as the Philosopher states (De Anima ii, 4). Therefore
|
|
|
2950 life is unfittingly divided into active and contemplative.
|
|
|
2951 </p>
|
|
|
2952 <p id="SS_Q179_A1-p4">
|
|
|
2953 <b>Objection 3:</b> Further, the word "life" implies movement, according to Dionysius (Div. Nom. vi): whereas contemplation consists rather in
|
|
|
2954 rest, according to
|
|
|
2955 <a class="scripRef" id="SS_Q179_A1-p4.1" href="./asv.html#Wis.8.16" target="asv"> Wis. 8:16</a>: "When I enter into my house, I shall repose myself with her." Therefore it would seem that life is unfittingly divided into
|
|
|
2956 active and contemplative.
|
|
|
2957 </p>
|
|
|
2958 <p id="SS_Q179_A1-p5">
|
|
|
2959 <b>On the contrary,</b> Gregory says (Hom. xiv super Ezech.): "There is a twofold life wherein Almighty God instructs us by His holy word, the active
|
|
|
2960 life and the contemplative."
|
|
|
2961 </p>
|
|
|
2962 <p id="SS_Q179_A1-p6">
|
|
|
2963 <b>I answer that,</b> Properly speaking, those things are said to live whose movement or operation is from within themselves. Now that which is
|
|
|
2964 proper to a thing and to which it is most inclined is that which is most becoming to it from itself; wherefore every living
|
|
|
2965 thing gives proof of its life by that operation which is most proper to it, and to which it is most inclined. Thus the life
|
|
|
2966 of plants is said to consist in nourishment and generation; the life of animals in sensation
|
|
|
2967 and movement; and the life of men in their understanding and acting according to reason. Wherefore also in men the life of
|
|
|
2968 every man would seem to be that wherein he delights most, and on which he is most intent; thus especially does he wish "to
|
|
|
2969 associate with his friends" (Ethic. ix, 12).
|
|
|
2970 </p>
|
|
|
2971 <p id="SS_Q179_A1-p7"> Accordingly since certain men are especially intent on the contemplation of truth, while others are especially intent on
|
|
|
2972 external actions, it follows that man's life is fittingly divided into active and contemplative.
|
|
|
2973 </p>
|
|
|
2974 <p id="SS_Q179_A1-p8">
|
|
|
2975 <b>Reply to Objection 1:</b> Each thing's proper form that makes it actually "to be" is properly that thing's principle of operation. Hence "to live"
|
|
|
2976 is, in living things, "to be," because living things through having "being" from their form, act in such and such a way.
|
|
|
2977 </p>
|
|
|
2978 <p id="SS_Q179_A1-p9">
|
|
|
2979 <b>Reply to Objection 2:</b> Life in general is not divided into active and contemplative, but the life of man, who derives his species from having an
|
|
|
2980 intellect, wherefore the same division applies to intellect and human life.
|
|
|
2981 </p>
|
|
|
2982 <p id="SS_Q179_A1-p10">
|
|
|
2983 <b>Reply to Objection 3:</b> It is true that contemplation enjoys rest from external movements. Nevertheless to contemplate is itself a movement of the
|
|
|
2984 intellect, in so far as every operation is described as a movement; in which sense the Philosopher says (De Anima iii, 7)
|
|
|
2985 that sensation and understanding are movements of a kind, in so far as movement is defined "the act of a perfect thing." In
|
|
|
2986 this way Dionysius (Div. Nom. iv) ascribes three movements to the soul in
|
|
|
2987 contemplation, namely, "straight," "circular," and "oblique" [*Cf.
|
|
|
2988 <a id="SS_Q179_A1-p10.1" shape="rect" href="summa.SS_Q180_A6.html"> Q[180], A[6]</a>].
|
|
|
2989 </p>
|
|
|
2990 <p id="SS_Q179_A1-p11"></p>
|
|
|
2991 <p id="SS_Q179_A1-p12"></p>
|
|
|
2992 <a href="summa.SS_Q179.html"></a>
|
|
|
2993 <a href="summa.SS_Q179_A2.html"></a>
|
|
|
2994 </div>
|
|
|
2995 <div id="SS_Q179_A2" class="div4">
|
|
|
2996 <a href="summa.SS_Q179_A1.html"></a>
|
|
|
2997 <a href="summa.SS_Q180.html"></a>
|
|
|
2998 <h4 id="SS_Q179_A2-p0.1">Whether life is adequately divided into active and contemplative?</h4>
|
|
|
2999 <p id="SS_Q179_A2-p1"></p>
|
|
|
3000 <p id="SS_Q179_A2-p2">
|
|
|
3001 <b>Objection 1:</b> It would seem that life is not adequately divided into active and contemplative. For the Philosopher says (Ethic. i, 5) that
|
|
|
3002 there are three most prominent kinds of life, the life of "pleasure," the "civil" which would seem to be the same as the active,
|
|
|
3003 and the "contemplative" life. Therefore the division of life into active and contemplative would seem to be inadequate.
|
|
|
3004 </p>
|
|
|
3005 <p id="SS_Q179_A2-p3">
|
|
|
3006 <b>Objection 2:</b> Further, Augustine (De Civ. Dei xix, 1,2,3,19) mentions three kinds of life, namely the life of "leisure" which pertains
|
|
|
3007 to the contemplative, the "busy" life which pertains to the active, and a third "composed of both." Therefore it would seem
|
|
|
3008 that life is inadequately divided into active and contemplative.
|
|
|
3009 </p>
|
|
|
3010 <p id="SS_Q179_A2-p4">
|
|
|
3011 <b>Objection 3:</b> Further, man's life is diversified according to the divers actions in which men are occupied. Now there are more than two
|
|
|
3012 occupations of human actions. Therefore it would seem that life should be divided into more kinds than the active and the
|
|
|
3013 contemplative.
|
|
|
3014 </p>
|
|
|
3015 <p id="SS_Q179_A2-p5">
|
|
|
3016 <b>On the contrary,</b> These two lives are signified by the two wives of Jacob; the active by Lia, and the contemplative by Rachel: and by the two
|
|
|
3017 hostesses of our Lord; the contemplative life by Mary, and the active life by Martha, as Gregory declares (Moral. vi, 37 [*Hom.
|
|
|
3018 xiv in Ezech.]). Now this signification would not be fitting if there were more than two lives. Therefore life is adequately
|
|
|
3019 divided into active and contemplative.
|
|
|
3020 </p>
|
|
|
3021 <p id="SS_Q179_A2-p6">
|
|
|
3022 <b>I answer that,</b> As stated above (A[1], ad 2), this division applies to the human life as derived from the intellect. Now the intellect is
|
|
|
3023 divided into active and contemplative, since the end of intellective knowledge is either the knowledge itself of truth, which
|
|
|
3024 pertains to the contemplative intellect, or some external action, which pertains to the practical or active intellect. Therefore
|
|
|
3025 life too is adequately divided into active and contemplative.
|
|
|
3026 </p>
|
|
|
3027 <p id="SS_Q179_A2-p7">
|
|
|
3028 <b>Reply to Objection 1:</b> The life of pleasure places its end in pleasures of the body, which are common to us and dumb animals; wherefore as the Philosopher
|
|
|
3029 says (Ethic. Ethic. i, 5), it is the life "of a beast." Hence it is not included in this division of the life of a man into
|
|
|
3030 active and contemplative.
|
|
|
3031 </p>
|
|
|
3032 <p id="SS_Q179_A2-p8">
|
|
|
3033 <b>Reply to Objection 2:</b> A mean is a combination of extremes, wherefore it is virtually contained in them, as tepid in hot and cold, and pale in white
|
|
|
3034 and black. In like manner active and contemplative comprise that which is composed of both. Nevertheless as in every mixture
|
|
|
3035 one of the simples predominates, so too in the mean state of life sometimes the contemplative, sometimes the active element,
|
|
|
3036 abounds.
|
|
|
3037 </p>
|
|
|
3038 <p id="SS_Q179_A2-p9">
|
|
|
3039 <b>Reply to Objection 3:</b> All the occupations of human actions, if directed to the requirements of the present life in accord with right reason, belong
|
|
|
3040 to the active life which provides for the necessities of the present life by means of well-ordered activity. If, on the other
|
|
|
3041 hand, they minister to any concupiscence whatever, they belong to the life of pleasure, which is not comprised under the active
|
|
|
3042 life. Those human occupations that are directed to the consideration of
|
|
|
3043 truth belong to the contemplative life.
|
|
|
3044 </p>
|
|
|
3045 <p id="SS_Q179_A2-p10"></p>
|
|
|
3046 <p id="SS_Q179_A2-p11"></p>
|
|
|
3047 <a href="summa.SS_Q179_A1.html"></a>
|
|
|
3048 <a href="summa.SS_Q180.html"></a>
|
|
|
3049 </div>
|
|
|
3050 <a href="summa.SS_Q178_A2.html"></a>
|
|
|
3051 <a href="summa.SS_Q179_A1.html"></a>
|
|
|
3052 </div>
|
|
|
3053 <div id="SS_Q180" class="div3">
|
|
|
3054 <a href="summa.SS_Q179_A2.html"></a>
|
|
|
3055 <a href="summa.SS_Q180_A1.html"></a>
|
|
|
3056 <h3 id="SS_Q180-p0.1">OF THE CONTEMPLATIVE LIFE (EIGHT ARTICLES)</h3>
|
|
|
3057 <p id="SS_Q180-p1"></p>
|
|
|
3058 <p id="SS_Q180-p2"> We must now consider the contemplative life, under which head there are eight points of inquiry:</p>
|
|
|
3059 <p id="SS_Q180-p3"> (1) Whether the contemplative life pertains to the intellect only, or also to the affections?</p>
|
|
|
3060 <p id="SS_Q180-p4"> (2) Whether the moral virtues pertain to the contemplative life?</p>
|
|
|
3061 <p id="SS_Q180-p5"> (3) Whether the contemplative life consists in one action or in several?</p>
|
|
|
3062 <p id="SS_Q180-p6"> (4) Whether the consideration of any truth whatever pertains to the contemplative life?</p>
|
|
|
3063 <p id="SS_Q180-p7"> (5) Whether the contemplative life of man in this state can arise to the vision of God?</p>
|
|
|
3064 <p id="SS_Q180-p8"> (6) Of the movements of contemplation assigned by Dionysius (Div. Nom. iv);</p>
|
|
|
3065 <p id="SS_Q180-p9"> (7) Of the pleasure of contemplation;</p>
|
|
|
3066 <p id="SS_Q180-p10"> (8) Of the duration of contemplation.</p>
|
|
|
3067 <p id="SS_Q180-p11"></p>
|
|
|
3068 <div id="SS_Q180_A1" class="div4">
|
|
|
3069 <a href="summa.SS_Q180.html"></a>
|
|
|
3070 <a href="summa.SS_Q180_A2.html"></a>
|
|
|
3071 <h4 id="SS_Q180_A1-p0.1">Whether the contemplative life has nothing to do with the affections, and pertains wholly to the intellect?</h4>
|
|
|
3072 <p id="SS_Q180_A1-p1"></p>
|
|
|
3073 <p id="SS_Q180_A1-p2">
|
|
|
3074 <b>Objection 1:</b> It would seem that the contemplative life has nothing to do with the affections and pertains wholly to the intellect. For
|
|
|
3075 the Philosopher says (Metaph. ii, text. 3 [*Ed Did. ia, 1]) that "the end of contemplation is truth." Now truth pertains wholly
|
|
|
3076 to the intellect. Therefore it would seem that the contemplative life wholly regards the intellect.
|
|
|
3077 </p>
|
|
|
3078 <p id="SS_Q180_A1-p3">
|
|
|
3079 <b>Objection 2:</b> Further, Gregory says (Moral. vi, 37; Hom. xix in Ezech.) that "Rachel, which is interpreted 'vision of the principle' [*Or
|
|
|
3080 rather, 'One seeing the principle,' if derived from {rah} and {irzn}; Cf. Jerome, De Nom. Hebr.], signifies the contemplative
|
|
|
3081 life." Now the vision of a principle belongs properly to the intellect. Therefore the contemplative life belongs properly
|
|
|
3082 to the intellect.
|
|
|
3083 </p>
|
|
|
3084 <p id="SS_Q180_A1-p4">
|
|
|
3085 <b>Objection 3:</b> Further, Gregory says (Hom. xiv in Ezech.) that it belongs to the contemplative life, "to rest from external action." Now
|
|
|
3086 the affective or appetitive power inclines to external actions. Therefore it would seem that the contemplative life has nothing
|
|
|
3087 to do with the appetitive power.
|
|
|
3088 </p>
|
|
|
3089 <p id="SS_Q180_A1-p5">
|
|
|
3090 <b>On the contrary,</b> Gregory says (Hom. xiv in Ezech.) that "the contemplative life is to cling with our whole mind to the love of God and our
|
|
|
3091 neighbor, and to desire nothing beside our Creator." Now desire and love pertain to the affective or appetitive power, as
|
|
|
3092 stated above (
|
|
|
3093 <a id="SS_Q180_A1-p5.1" shape="rect" href="summa.FS_Q25_A2.html">FS, Q[25], A[2]</a>;
|
|
|
3094 <a id="SS_Q180_A1-p5.2" shape="rect" href="summa.FS_Q26_A2.html">FS, Q[26], A[2]</a>). Therefore the contemplative life has also something to do with the affective or appetitive power.
|
|
|
3095 </p>
|
|
|
3096 <p id="SS_Q180_A1-p6">
|
|
|
3097 <b>I answer that,</b> As stated above (Q[179], A[1]) theirs is said to be the contemplative who are chiefly intent on the contemplation of truth.
|
|
|
3098 Now intention is an act of the will, as stated above (
|
|
|
3099 <a id="SS_Q180_A1-p6.1" shape="rect" href="summa.FS_Q12_A1.html">FS, Q[12], A[1]</a>), because intention is of the end which is the object of the will. Consequently the contemplative life, as regards the essence
|
|
|
3100 of the action, pertains to the intellect, but as regards the motive cause of the exercise of that action it belongs
|
|
|
3101 to the will, which moves all the other powers, even the intellect, to their actions, as stated above (
|
|
|
3102 <a id="SS_Q180_A1-p6.2" shape="rect" href="summa.FP_Q82_A4.html">FP, Q[82], A[4]</a>;
|
|
|
3103 <a id="SS_Q180_A1-p6.3" shape="rect" href="summa.FS_Q9_A1.html">FS, Q[9], A[1]</a>).
|
|
|
3104 </p>
|
|
|
3105 <p id="SS_Q180_A1-p7"> Now the appetitive power moves one to observe things either with the senses or with the intellect, sometimes for love of
|
|
|
3106 the thing seen because, as it is written (
|
|
|
3107 <a class="scripRef" id="SS_Q180_A1-p7.1" href="./asv.html#Matt.6.21" target="asv">Mat. 6:21</a>), "where thy treasure is, there is thy heart also," sometimes for love of the very knowledge that one acquires by observation.
|
|
|
3108 Wherefore Gregory makes the contemplative life to consist in the "love of God," inasmuch as through loving God we are aflame
|
|
|
3109 to gaze on His beauty. And since
|
|
|
3110 everyone delights when he obtains what he loves, it follows that the contemplative life terminates in delight, which is seated
|
|
|
3111 in the affective power, the result being that love also becomes more intense.
|
|
|
3112 </p>
|
|
|
3113 <p id="SS_Q180_A1-p8">
|
|
|
3114 <b>Reply to Objection 1:</b> From the very fact that truth is the end of contemplation, it has the aspect of an appetible good, both lovable and delightful,
|
|
|
3115 and in this respect it pertains to the appetitive power.
|
|
|
3116 </p>
|
|
|
3117 <p id="SS_Q180_A1-p9">
|
|
|
3118 <b>Reply to Objection 2:</b> We are urged to the vision of the first principle, namely God, by the love thereof; wherefore Gregory says (Hom. xiv in Ezech.)
|
|
|
3119 that "the contemplative life tramples on all cares and longs to see the face of its Creator."
|
|
|
3120 </p>
|
|
|
3121 <p id="SS_Q180_A1-p10">
|
|
|
3122 <b>Reply to Objection 3:</b> The appetitive power moves not only the bodily members to perform external actions, but also the intellect to practice the
|
|
|
3123 act of contemplation, as stated above.
|
|
|
3124 </p>
|
|
|
3125 <p id="SS_Q180_A1-p11"></p>
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3126 <p id="SS_Q180_A1-p12"></p>
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3127 <a href="summa.SS_Q180.html"></a>
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3128 <a href="summa.SS_Q180_A2.html"></a>
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3129 </div>
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3130 <div id="SS_Q180_A2" class="div4">
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3131 <a href="summa.SS_Q180_A1.html"></a>
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3132 <a href="summa.SS_Q180_A3.html"></a>
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3133 <h4 id="SS_Q180_A2-p0.1">Whether the moral virtues pertain to the contemplative life?</h4>
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3134 <p id="SS_Q180_A2-p1"></p>
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3135 <p id="SS_Q180_A2-p2">
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3136 <b>Objection 1:</b> It would seem that the moral virtues pertain to the contemplative life. For Gregory says (Hom. xiv in Ezech.) that "the contemplative
|
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3137 life is to cling to the love of God and our neighbor with the whole mind." Now all the moral virtues, since their acts are
|
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3138 prescribed by the precepts of the Law, are reducible to the love of God and of our neighbor, for "love . . . is the fulfilling
|
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|
3139 of the Law" (
|
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3140 <a class="scripRef" id="SS_Q180_A2-p2.1" href="./asv.html#Rom.13.10" target="asv">Rom. 13:10</a>). Therefore it would seem that the
|
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3141 moral virtues belong to the contemplative life.
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3142 </p>
|
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3143 <p id="SS_Q180_A2-p3">
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3144 <b>Objection 2:</b> Further, the contemplative life is chiefly directed to the contemplation of God; for Gregory says (Hom. xiv in Ezech.) that
|
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|
3145 "the mind tramples on all cares and longs to gaze on the face of its Creator." Now no one can accomplish this without cleanness
|
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3146 of heart, which is a result of moral virtue [*Cf.
|
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3147 <a id="SS_Q180_A2-p3.1" shape="rect" href="summa.SS_Q8_A7.html"> Q[8], A[7]</a>]. For it is written (
|
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|
3148 <a class="scripRef" id="SS_Q180_A2-p3.2" href="./asv.html#Matt.5.8" target="asv">Mat. 5:8</a>): "Blessed are the clean of heart, for they shall see God": and (
|
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|
3149 <a class="scripRef" id="SS_Q180_A2-p3.3" href="./asv.html#Heb.12.14" target="asv">Heb. 12:14</a>):
|
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|
3150 "Follow peace with all men, and holiness, without which no man shall see God." Therefore it would seem that the moral virtues
|
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3151 pertain to the contemplative life.
|
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|
3152 </p>
|
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3153 <p id="SS_Q180_A2-p4">
|
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|
3154 <b>Objection 3:</b> Further, Gregory says (Hom. xiv in Ezech.) that "the contemplative life gives beauty to the soul," wherefore it is signified
|
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|
3155 by Rachel, of whom it is said (
|
|
|
3156 <a class="scripRef" id="SS_Q180_A2-p4.1" href="./asv.html#Gen.29.17" target="asv">Gn. 29:17</a>) that she was "of a beautiful countenance." Now the beauty of the soul consists in the moral virtues, especially temperance,
|
|
|
3157 as Ambrose says (De Offic. i, 43,45,46). Therefore it seems that the moral virtues pertain to the contemplative life.
|
|
|
3158 </p>
|
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|
3159 <p id="SS_Q180_A2-p5">
|
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|
3160 <b>On the contrary,</b> The moral virtues are directed to external actions. Now Gregory says (Moral. vi [*Hom. xiv in Ezech.; Cf. A[1], OBJ[3]])
|
|
|
3161 that it belongs to the contemplative life "to rest from external action." Therefore the moral virtues do not pertain to the
|
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|
3162 contemplative life.
|
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3163 </p>
|
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3164 <p id="SS_Q180_A2-p6">
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|
3165 <b>I answer that,</b> A thing may belong to the contemplative life in two ways, essentially or dispositively. The moral virtues do not belong to
|
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|
3166 the contemplative life essentially, because the end of the contemplative life is the consideration of truth: and as the Philosopher
|
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|
3167 states (Ethic. ii, 4), "knowledge," which pertains to the consideration of truth, "has little influence on the moral virtues":
|
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3168 wherefore he declares (Ethic. x, 8) that the moral virtues pertain to active but
|
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3169 not to contemplative happiness.
|
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|
3170 </p>
|
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3171 <p id="SS_Q180_A2-p7"> On the other hand, the moral virtues belong to the contemplative life dispositively. For the act of contemplation, wherein
|
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|
3172 the contemplative life essentially consists, is hindered both by the impetuosity of the passions which withdraw the soul's
|
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3173 intention from intelligible to sensible things, and by outward disturbances. Now the moral virtues curb the impetuosity of
|
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3174 the passions, and quell the disturbance of outward occupations. Hence moral virtues belong dispositively to the
|
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3175 contemplative life.
|
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|
3176 </p>
|
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3177 <p id="SS_Q180_A2-p8">
|
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|
3178 <b>Reply to Objection 1:</b> As stated above
|
|
|
3179 <a id="SS_Q180_A2-p8.1" shape="rect" href="summa.SS_Q180_A1.html">(A[1])</a>, the contemplative life has its motive cause on the part of the affections, and in this respect the love of God and our neighbor
|
|
|
3180 is requisite to the contemplative life. Now motive causes do not enter into the essence of a thing, but dispose and perfect
|
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3181 it. Wherefore it does not follow that the moral virtues belong essentially to the contemplative life.
|
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|
3182 </p>
|
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3183 <p id="SS_Q180_A2-p9">
|
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|
3184 <b>Reply to Objection 2:</b> Holiness or cleanness of heart is caused by the virtues that are concerned with the passions which hinder the purity of the
|
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|
3185 reason; and peace is caused by justice which is about operations, according to
|
|
|
3186 <a class="scripRef" id="SS_Q180_A2-p9.1" href="./asv.html#Isa.32.17" target="asv"> Is. 32:17, </a> "The work of justice shall be peace": since he who refrains from wronging others lessens the occasions of quarrels and disturbances.
|
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|
3187 Hence the moral virtues dispose one to the contemplative life by causing peace and
|
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3188 cleanness of heart.
|
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|
3189 </p>
|
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|
3190 <p id="SS_Q180_A2-p10">
|
|
|
3191 <b>Reply to Objection 3:</b> Beauty, as stated above (
|
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|
3192 <a id="SS_Q180_A2-p10.1" shape="rect" href="summa.SS_Q145_A2.html">Q[145], A[2]</a>), consists in a certain clarity and due proportion. Now each of these is found radically in the reason; because both the
|
|
|
3193 light that makes beauty seen, and the establishing of due proportion among things belong to reason. Hence since the contemplative
|
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|
3194 life consists in an act of the reason, there is beauty in it by its very nature and essence; wherefore it is written (
|
|
|
3195 <a class="scripRef" id="SS_Q180_A2-p10.2" href="./asv.html#Wis.8.2" target="asv">Wis.
|
|
|
3196 8:2
|
|
|
3197 </a>) of the contemplation of wisdom: "I became a lover of her beauty."
|
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|
3198 </p>
|
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|
3199 <p id="SS_Q180_A2-p11"> On the other hand, beauty is in the moral virtues by participation, in so far as they participate in the order of reason;
|
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|
3200 and especially is it in temperance, which restrains the concupiscences which especially darken the light of reason. Hence
|
|
|
3201 it is that the virtue of chastity most of all makes man apt for contemplation, since venereal pleasures most of all weigh
|
|
|
3202 the mind down to sensible objects, as Augustine says (Soliloq. i, 10).
|
|
|
3203 </p>
|
|
|
3204 <p id="SS_Q180_A2-p12"></p>
|
|
|
3205 <p id="SS_Q180_A2-p13"></p>
|
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|
3206 <a href="summa.SS_Q180_A1.html"></a>
|
|
|
3207 <a href="summa.SS_Q180_A3.html"></a>
|
|
|
3208 </div>
|
|
|
3209 <div id="SS_Q180_A3" class="div4">
|
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3210 <a href="summa.SS_Q180_A2.html"></a>
|
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3211 <a href="summa.SS_Q180_A4.html"></a>
|
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3212 <h4 id="SS_Q180_A3-p0.1">Whether there are various actions pertaining to the contemplative life?</h4>
|
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3213 <p id="SS_Q180_A3-p1"></p>
|
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3214 <p id="SS_Q180_A3-p2">
|
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|
3215 <b>Objection 1:</b> It would seem that there are various actions pertaining to the contemplative life. For Richard of St. Victor [*De Grat. Contempl.
|
|
|
3216 i, 3,4] distinguishes between "contemplation," "meditation," and "cogitation." Yet all these apparently pertain to contemplation.
|
|
|
3217 Therefore it would seem that there are various actions pertaining to the contemplative life.
|
|
|
3218 </p>
|
|
|
3219 <p id="SS_Q180_A3-p3">
|
|
|
3220 <b>Objection 2:</b> Further, the Apostle says (
|
|
|
3221 <a class="scripRef" id="SS_Q180_A3-p3.1" href="./asv.html#iiCor.3.18" target="asv">2 Cor. 3:18</a>): "But we . . . beholding [speculantes] the glory of the Lord with open face, are transformed into the same clarity [*Vulg.:
|
|
|
3222 'into the same image from glory to glory.']." Now this belongs to the contemplative life. Therefore in addition to the three
|
|
|
3223 aforesaid, vision [speculatio] belongs to the contemplative life.
|
|
|
3224 </p>
|
|
|
3225 <p id="SS_Q180_A3-p4">
|
|
|
3226 <b>Objection 3:</b> Further, Bernard says (De Consid. v, 14) that "the first and greatest contemplation is admiration of the Majesty." Now according
|
|
|
3227 to Damascene (De Fide Orth. ii, 15) admiration is a kind of fear. Therefore it would seem that several acts are requisite
|
|
|
3228 for the contemplative life.
|
|
|
3229 </p>
|
|
|
3230 <p id="SS_Q180_A3-p5">
|
|
|
3231 <b>Objection 4:</b> Further, "Prayer," "reading," and "meditation" [*Hugh of St. Victor, Alleg. in N.T. iii, 4] are said to belong to the contemplative
|
|
|
3232 life. Again, "hearing" belongs to the contemplative life: since it is stated that Mary (by whom the contemplative life is
|
|
|
3233 signified) "sitting . . . at the Lord's feet, heard His word" (
|
|
|
3234 <a class="scripRef" id="SS_Q180_A3-p5.1" href="./asv.html#Luke.10.39" target="asv">Lk. 10:39</a>). Therefore it would seem that several acts are requisite for the contemplative life.
|
|
|
3235 </p>
|
|
|
3236 <p id="SS_Q180_A3-p6">
|
|
|
3237 <b>On the contrary,</b> Life signifies here the operation on which a man is chiefly intent. Wherefore if there are several operations of the contemplative
|
|
|
3238 life, there will be, not one, but several contemplative lives.
|
|
|
3239 </p>
|
|
|
3240 <p id="SS_Q180_A3-p7">
|
|
|
3241 <b>I answer that,</b> We are now speaking of the contemplative life as applicable to man. Now according to Dionysius (Div. Nom. vii) between man
|
|
|
3242 and angel there is this difference, that an angel perceives the truth by simple apprehension, whereas man arrives at the perception
|
|
|
3243 of a simple truth by a process from several premises. Accordingly, then, the contemplative life has one act wherein it is
|
|
|
3244 finally completed, namely the contemplation of truth, and from this act it derives
|
|
|
3245 its unity. Yet it has many acts whereby it arrives at this final act. Some of these pertain to the reception of principles,
|
|
|
3246 from which it proceeds to the contemplation of truth; others are concerned with deducing from the principles, the truth, the
|
|
|
3247 knowledge of which is sought; and the last and crowning act is the contemplation itself of the truth.
|
|
|
3248 </p>
|
|
|
3249 <p id="SS_Q180_A3-p8">
|
|
|
3250 <b>Reply to Objection 1:</b> According to Richard of St. Victor "cogitation" would seem to regard the consideration of the many things from which a person
|
|
|
3251 intends to gather one simple truth. Hence cogitation may comprise not only the perceptions of the senses in taking cognizance
|
|
|
3252 of certain effects, but also the imaginations. and again the reason's discussion of the various signs or of anything that
|
|
|
3253 conduces to the truth in view: although, according to Augustine (De Trin. xiv,
|
|
|
3254 7), cogitation may signify any actual operation of the intellect. "Meditation" would seem to be the process of reason from
|
|
|
3255 certain principles that lead to the contemplation of some truth: and "consideration" has the same meaning, according to Bernard
|
|
|
3256 (De Consid. ii, 2), although, according to the Philosopher (De Anima ii, 1), every operation of the intellect may be called
|
|
|
3257 "consideration." But "contemplation" regards the simple act of gazing on the truth; wherefore Richard says again (De Grat.
|
|
|
3258 Contempl. i, 4) that "contemplation is the soul's clear and free dwelling upon the object of its gaze; meditation is the survey
|
|
|
3259 of the mind while occupied in searching for the truth: and cogitation is the mind's glance which is prone to wander."
|
|
|
3260 </p>
|
|
|
3261 <p id="SS_Q180_A3-p9">
|
|
|
3262 <b>Reply to Objection 2:</b> According to a gloss [*Cf. De Trin. xv, 8] of Augustine on this passage, "beholding" [speculatio] denotes "seeing in a mirror
|
|
|
3263 [speculo], not from a watch-tower [specula]." Now to see a thing in a mirror is to see a cause in its effect wherein its likeness
|
|
|
3264 is reflected. Hence "beholding" would seem to be reducible to meditation.
|
|
|
3265 </p>
|
|
|
3266 <p id="SS_Q180_A3-p10">
|
|
|
3267 <b>Reply to Objection 3:</b> Admiration is a kind of fear resulting from the apprehension of a thing that surpasses our faculties: hence it results from
|
|
|
3268 the contemplation of the sublime truth. For it was stated above
|
|
|
3269 <a id="SS_Q180_A3-p10.1" shape="rect" href="summa.SS_Q180_A1.html">(A[1])</a> that contemplation terminates in the affections.
|
|
|
3270 </p>
|
|
|
3271 <p id="SS_Q180_A3-p11">
|
|
|
3272 <b>Reply to Objection 4:</b> Man reaches the knowledge of truth in two ways. First, by means of things received from another. In this way, as regards
|
|
|
3273 the things he receives from God, he needs "prayer," according to
|
|
|
3274 <a class="scripRef" id="SS_Q180_A3-p11.1" href="./asv.html#Wis.7.7" target="asv"> Wis. 7:7, </a> "I called upon" God, "and the spirit of wisdom came upon me": while as regards the things he receives from man, he needs
|
|
|
3275 "hearing," in so far as he receives from the spoken word, and "reading," in so far as he receives from the tradition
|
|
|
3276 of Holy Writ. Secondly, he needs to apply himself by his personal study, and thus he requires "meditation."
|
|
|
3277 </p>
|
|
|
3278 <p id="SS_Q180_A3-p12"></p>
|
|
|
3279 <p id="SS_Q180_A3-p13"></p>
|
|
|
3280 <a href="summa.SS_Q180_A2.html"></a>
|
|
|
3281 <a href="summa.SS_Q180_A4.html"></a>
|
|
|
3282 </div>
|
|
|
3283 <div id="SS_Q180_A4" class="div4">
|
|
|
3284 <a href="summa.SS_Q180_A3.html"></a>
|
|
|
3285 <a href="summa.SS_Q180_A5.html"></a>
|
|
|
3286 <h4 id="SS_Q180_A4-p0.1">Whether the contemplative life consists in the mere contemplation of God, or also in the consideration of any truth whatever?</h4>
|
|
|
3287 <p id="SS_Q180_A4-p1"></p>
|
|
|
3288 <p id="SS_Q180_A4-p2">
|
|
|
3289 <b>Objection 1:</b> It would seem that the contemplative life consists not only in the contemplation of God, but also in the consideration of
|
|
|
3290 any truth. For it is written (
|
|
|
3291 <a class="scripRef" id="SS_Q180_A4-p2.1" href="./asv.html#Ps.138.14" target="asv">Ps. 138:14</a>): "Wonderful are Thy works, and my soul knoweth right well." Now the knowledge of God's works is effected by any contemplation
|
|
|
3292 of the truth. Therefore it would seem that it pertains to the contemplative life to contemplate not only the divine truth,
|
|
|
3293 but also any other.
|
|
|
3294 </p>
|
|
|
3295 <p id="SS_Q180_A4-p3">
|
|
|
3296 <b>Objection 2:</b> Further, Bernard says (De Consid. v, 14) that "contemplation consists in admiration first of God's majesty, secondly of His
|
|
|
3297 judgments, thirdly of His benefits, fourthly of His promises." Now of these four the first alone regards the divine truth,
|
|
|
3298 and the other three pertain to His effects. Therefore the contemplative life consists not only in the contemplation of the
|
|
|
3299 divine truth, but also in the consideration of truth regarding the divine effects.
|
|
|
3300 </p>
|
|
|
3301 <p id="SS_Q180_A4-p4">
|
|
|
3302 <b>Objection 3:</b> Further, Richard of St. Victor [*De Grat. Contempl. i, 6] distinguishes six species of contemplation. The first belongs to
|
|
|
3303 "the imagination alone," and consists in thinking of corporeal things. The second is in "the imagination guided by reason,"
|
|
|
3304 and consists in considering the order and disposition of sensible objects. The third is in "the reason based on the imagination";
|
|
|
3305 when, to wit, from the consideration of the visible we rise to the invisible. The
|
|
|
3306 fourth is in "the reason and conducted by the reason," when the mind is intent on things invisible of which the imagination
|
|
|
3307 has no cognizance. The fifth is "above the reason," but not contrary to reason, when by divine revelation we become cognizant
|
|
|
3308 of things that cannot be comprehended by the human reason. The sixth is "above reason and contrary to reason"; when, to wit,
|
|
|
3309 by the divine enlightening we know things that seem contrary to human reason, such as the doctrine of the mystery of the
|
|
|
3310 Trinity. Now only the last of these would seem to pertain to the divine truth. Therefore the contemplation of truth regards
|
|
|
3311 not only the divine truth, but also that which is considered in creatures.
|
|
|
3312 </p>
|
|
|
3313 <p id="SS_Q180_A4-p5">
|
|
|
3314 <b>Objection 4:</b> Further, in the contemplative life the contemplation of truth is sought as being the perfection of man. Now any truth is
|
|
|
3315 a perfection of the human intellect. Therefore the contemplative life consists in the contemplation of any truth.
|
|
|
3316 </p>
|
|
|
3317 <p id="SS_Q180_A4-p6">
|
|
|
3318 <b>On the contrary,</b> Gregory says (Moral. vi, 37) that "in contemplation we seek the principle which is God."
|
|
|
3319 </p>
|
|
|
3320 <p id="SS_Q180_A4-p7">
|
|
|
3321 <b>I answer that,</b> As stated above
|
|
|
3322 <a id="SS_Q180_A4-p7.1" shape="rect" href="summa.SS_Q180_A2.html">(A[2])</a>, a thing may belong to the contemplative life in two ways: principally, and secondarily, or dispositively. That which belongs
|
|
|
3323 principally to the contemplative life is the contemplation of the divine truth, because this contemplation is the end of the
|
|
|
3324 whole human life. Hence Augustine says (De Trin. i, 8) that "the contemplation of God is promised us as being the goal of
|
|
|
3325 all our actions and the everlasting
|
|
|
3326 perfection of our joys." This contemplation will be perfect in the life to come, when we shall see God face to face, wherefore
|
|
|
3327 it will make us perfectly happy: whereas now the contemplation of the divine truth is competent to us imperfectly, namely
|
|
|
3328 "through a glass" and "in a dark manner" (
|
|
|
3329 <a class="scripRef" id="SS_Q180_A4-p7.2" href="./asv.html#iCor.13.12" target="asv">1 Cor. 13:12</a>). Hence it bestows on us a certain inchoate beatitude, which begins now and will be continued in the life to come; wherefore
|
|
|
3330 the Philosopher (Ethic. x, 7) places man's
|
|
|
3331 ultimate happiness in the contemplation of the supreme intelligible good.
|
|
|
3332 </p>
|
|
|
3333 <p id="SS_Q180_A4-p8"> Since, however, God's effects show us the way to the contemplation of God Himself, according to
|
|
|
3334 <a class="scripRef" id="SS_Q180_A4-p8.1" href="./asv.html#Rom.1.20" target="asv"> Rom. 1:20, </a> "The invisible things of God . . . are clearly seen, being understood by the things that are made," it follows that the contemplation
|
|
|
3335 of the divine effects also belongs to the contemplative life, inasmuch as man is guided thereby to the knowledge of God. Hence
|
|
|
3336 Augustine says (De Vera Relig. xxix) that "in the study of creatures we must not exercise an
|
|
|
3337 empty and futile curiosity, but should make them the stepping-stone to things unperishable and everlasting."
|
|
|
3338 </p>
|
|
|
3339 <p id="SS_Q180_A4-p9"> Accordingly it is clear from what has been said (
|
|
|
3340 <a id="SS_Q180_A4-p9.1" shape="rect" href="summa.SS_Q180_A1.html">AA[1]</a>,2,3) that four things pertain, in a certain order, to the contemplative life; first, the moral virtues; secondly, other acts
|
|
|
3341 exclusive of contemplation; thirdly, contemplation of the divine effects; fourthly, the complement of all which is the contemplation
|
|
|
3342 of the divine truth itself.
|
|
|
3343 </p>
|
|
|
3344 <p id="SS_Q180_A4-p10">
|
|
|
3345 <b>Reply to Objection 1:</b> David sought the knowledge of God's works, so that he might be led by them to God; wherefore he says elsewhere (
|
|
|
3346 <a class="scripRef" id="SS_Q180_A4-p10.1" href="./asv.html#Ps.142.5" target="asv">Ps. 142:5,6</a>): "I meditated on all Thy works: I meditated upon the works of Thy hands: I stretched forth my hands to Thee."
|
|
|
3347 </p>
|
|
|
3348 <p id="SS_Q180_A4-p11">
|
|
|
3349 <b>Reply to Objection 2:</b> By considering the divine judgments man is guided to the consideration of the divine justice; and by considering the divine
|
|
|
3350 benefits and promises, man is led to the knowledge of God's mercy or goodness, as by effects already manifested or yet to
|
|
|
3351 be vouchsafed.
|
|
|
3352 </p>
|
|
|
3353 <p id="SS_Q180_A4-p12">
|
|
|
3354 <b>Reply to Objection 3:</b> These six denote the steps whereby we ascend by means of creatures to the contemplation of God. For the first step consists
|
|
|
3355 in the mere consideration of sensible objects; the second step consists in going forward from sensible to intelligible objects;
|
|
|
3356 the third step is to judge of sensible objects according to intelligible things; the fourth is the absolute consideration
|
|
|
3357 of the intelligible objects to which one has attained by means of sensibles; the
|
|
|
3358 fifth is the contemplation of those intelligible objects that are unattainable by means of sensibles, but which the reason
|
|
|
3359 is able to grasp; the sixth step is the consideration of such intelligible things as the reason can neither discover nor grasp,
|
|
|
3360 which pertain to the sublime contemplation of divine truth, wherein contemplation is ultimately perfected.
|
|
|
3361 </p>
|
|
|
3362 <p id="SS_Q180_A4-p13">
|
|
|
3363 <b>Reply to Objection 4:</b> The ultimate perfection of the human intellect is the divine truth: and other truths perfect the intellect in relation to
|
|
|
3364 the divine truth.
|
|
|
3365 </p>
|
|
|
3366 <p id="SS_Q180_A4-p14"></p>
|
|
|
3367 <p id="SS_Q180_A4-p15"></p>
|
|
|
3368 <a href="summa.SS_Q180_A3.html"></a>
|
|
|
3369 <a href="summa.SS_Q180_A5.html"></a>
|
|
|
3370 </div>
|
|
|
3371 <div id="SS_Q180_A5" class="div4">
|
|
|
3372 <a href="summa.SS_Q180_A4.html"></a>
|
|
|
3373 <a href="summa.SS_Q180_A6.html"></a>
|
|
|
3374 <h4 id="SS_Q180_A5-p0.1">Whether in the present state of life the contemplative life can reach to the vision of the Divine essence?</h4>
|
|
|
3375 <p id="SS_Q180_A5-p1"></p>
|
|
|
3376 <p id="SS_Q180_A5-p2">
|
|
|
3377 <b>Objection 1:</b> It would seem that in the present state of life the contemplative life can reach to the vision of the Divine essence. For,
|
|
|
3378 as stated in
|
|
|
3379 <a class="scripRef" id="SS_Q180_A5-p2.1" href="./asv.html#Gen.32.30" target="asv">Gn. 32:30</a>, Jacob said: "I have seen God face to face, and my soul has been saved." Now the vision of God's face is the vision of the
|
|
|
3380 Divine essence. Therefore it would seem that in the present life one may come, by means of contemplation, to see God in His
|
|
|
3381 essence.
|
|
|
3382 </p>
|
|
|
3383 <p id="SS_Q180_A5-p3">
|
|
|
3384 <b>Objection 2:</b> Further, Gregory says (Moral. vi, 37) that "contemplative men withdraw within themselves in order to explore spiritual things,
|
|
|
3385 nor do they ever carry with them the shadows of things corporeal, or if these follow them they prudently drive them away:
|
|
|
3386 but being desirous of seeing the incomprehensible light, they suppress all the images of their limited comprehension, and
|
|
|
3387 through longing to reach what is above them, they overcome that which they are." Now man is
|
|
|
3388 not hindered from seeing the Divine essence, which is the incomprehensible light, save by the necessity of turning to corporeal
|
|
|
3389 phantasms. Therefore it would seem that the contemplation of the present life can extend to the vision of the incomprehensible
|
|
|
3390 light in its essence.
|
|
|
3391 </p>
|
|
|
3392 <p id="SS_Q180_A5-p4">
|
|
|
3393 <b>Objection 3:</b> Further, Gregory says (Dial. ii, 35): "All creatures are small to the soul that sees its Creator: wherefore when the man
|
|
|
3394 of God," the blessed Benedict, to wit, "saw a fiery globe in the tower and angels returning to heaven, without doubt he could
|
|
|
3395 only see such things by the light of God." Now the blessed Benedict was still in this life. Therefore the contemplation of
|
|
|
3396 the present life can extend to the vision of the essence of God.
|
|
|
3397 </p>
|
|
|
3398 <p id="SS_Q180_A5-p5">
|
|
|
3399 <b>On the contrary,</b> Gregory says (Hom. xiv in Ezech.): "As long as we live in this mortal flesh, no one reaches such a height of contemplation
|
|
|
3400 as to fix the eyes of his mind on the ray itself of incomprehensible light."
|
|
|
3401 </p>
|
|
|
3402 <p id="SS_Q180_A5-p6">
|
|
|
3403 <b>I answer that,</b> As Augustine says (Gen. ad lit. xii, 27), "no one seeing God lives this mortal life wherein the bodily senses have their
|
|
|
3404 play: and unless in some way he depart this life, whether by going altogether out of his body, or by withdrawing from his
|
|
|
3405 carnal senses, he is not caught up into that vision." This has been carefully discussed above (Q[175], AA[4],5), where we
|
|
|
3406 spoke of rapture, and in the
|
|
|
3407 <a id="SS_Q180_A5-p6.1" shape="rect" href="summa.FP_Q12_A2.html">FP, Q[12], A[2]</a>, where we treated of the
|
|
|
3408 vision of God.
|
|
|
3409 </p>
|
|
|
3410 <p id="SS_Q180_A5-p7"> Accordingly we must state that one may be in this life in two ways. First, with regard to act, that is to say by actually
|
|
|
3411 making use of the bodily senses, and thus contemplation in the present life can nowise attain to the vision of God's essence.
|
|
|
3412 Secondly, one may be in this life potentially and not with regard to act, that is to say, when the soul is united to the mortal
|
|
|
3413 body as its form, yet so as to make use neither of the bodily senses, nor even of the imagination, as
|
|
|
3414 happens in rapture; and in this way the contemplation of the present life can attain to the vision of the Divine essence.
|
|
|
3415 Consequently the highest degree of contemplation in the present life is that which Paul had in rapture, whereby he was in
|
|
|
3416 a middle state between the present life and the life to come.
|
|
|
3417 </p>
|
|
|
3418 <p id="SS_Q180_A5-p8">
|
|
|
3419 <b>Reply to Objection 1:</b> As Dionysius says (Ep. i ad Caium. Monach.), "if anyone seeing God, understood what he saw, he saw not God Himself, but something
|
|
|
3420 belonging to God." And Gregory says (Hom. xiv in Ezech.): "By no means is God seen now in His glory; but the soul sees something
|
|
|
3421 of lower degree, and is thereby refreshed so that afterwards it may attain to the glory of vision." Accordingly the words
|
|
|
3422 of Jacob, "I saw God face to face" do not imply that he saw God's essence,
|
|
|
3423 but that he saw some shape [*Cf.
|
|
|
3424 <a id="SS_Q180_A5-p8.1" shape="rect" href="summa.FP_Q12_A11.html">FP, Q[12], A[11]</a>, ad 1], imaginary of course, wherein God spoke to him. Or, "since we know a man by his face, by the face of God he signified
|
|
|
3425 his knowledge of Him," according to a gloss of Gregory on the same passage.
|
|
|
3426 </p>
|
|
|
3427 <p id="SS_Q180_A5-p9">
|
|
|
3428 <b>Reply to Objection 2:</b> In the present state of life human contemplation is impossible without phantasms, because it is connatural to man to see
|
|
|
3429 the intelligible species in the phantasms, as the Philosopher states (De Anima iii, 7). Yet intellectual knowledge does not
|
|
|
3430 consist in the phantasms themselves, but in our contemplating in them the purity of the intelligible truth: and this not only
|
|
|
3431 in natural knowledge, but also in that which we obtain by revelation. For Dionysius
|
|
|
3432 says (Coel. Hier. i) that "the Divine glory shows us the angelic hierarchies under certain symbolic figures, and by its power
|
|
|
3433 we are brought back to the single ray of light," i.e. to the simple knowledge of the intelligible truth. It is in this sense
|
|
|
3434 that we must understand the statement of Gregory that "contemplatives do not carry along with them the shadows of things corporeal,"
|
|
|
3435 since their contemplation is not fixed on them, but on the consideration of the intelligible truth.
|
|
|
3436 </p>
|
|
|
3437 <p id="SS_Q180_A5-p10">
|
|
|
3438 <b>Reply to Objection 3:</b> By these words Gregory does not imply that the blessed Benedict, in that vision, saw God in His essence, but he wishes to
|
|
|
3439 show that because "all creatures are small to him that sees God," it follows that all things can easily be seen through the
|
|
|
3440 enlightenment of the Divine light. Wherefore he adds: "For however little he may see of the Creator's light, all created things
|
|
|
3441 become petty to him."
|
|
|
3442 </p>
|
|
|
3443 <p id="SS_Q180_A5-p11"></p>
|
|
|
3444 <p id="SS_Q180_A5-p12"></p>
|
|
|
3445 <a href="summa.SS_Q180_A4.html"></a>
|
|
|
3446 <a href="summa.SS_Q180_A6.html"></a>
|
|
|
3447 </div>
|
|
|
3448 <div id="SS_Q180_A6" class="div4">
|
|
|
3449 <a href="summa.SS_Q180_A5.html"></a>
|
|
|
3450 <a href="summa.SS_Q180_A7.html"></a>
|
|
|
3451 <h4 id="SS_Q180_A6-p0.1">Whether the operation of contemplation is fittingly divided into a threefold movement, circular, straight and oblique?</h4>
|
|
|
3452 <p id="SS_Q180_A6-p1"></p>
|
|
|
3453 <p id="SS_Q180_A6-p2">
|
|
|
3454 <b>Objection 1:</b> It would seem that the operation of contemplation is unfittingly divided into a threefold movement, "circular," "straight,"
|
|
|
3455 and "oblique" (Div. Nom. iv). For contemplation pertains exclusively to rest, according to
|
|
|
3456 <a class="scripRef" id="SS_Q180_A6-p2.1" href="./asv.html#Wis.8.16" target="asv"> Wis. 8:16, </a> "When I go into my house, I shall repose myself with her." Now movement is opposed to rest. Therefore the operations of the
|
|
|
3457 contemplative life should not be described as movements.
|
|
|
3458 </p>
|
|
|
3459 <p id="SS_Q180_A6-p3">
|
|
|
3460 <b>Objection 2:</b> Further, the action of the contemplative life pertains to the intellect, whereby man is like the angels. Now Dionysius describes
|
|
|
3461 these movements as being different in the angels from what they are in the soul. For he says (Div. Nom. iv) that the "circular"
|
|
|
3462 movement in the angel is "according to his enlightenment by the beautiful and the good." On the other hand, he assigns the
|
|
|
3463 circular movement of the soul to several things: the first of which is the
|
|
|
3464 "withdrawal of the soul into itself from externals"; the second is "a certain concentration of its powers, whereby it is rendered
|
|
|
3465 free of error and of outward occupation"; and the third is "union with those things that are above it." Again, he describes
|
|
|
3466 differently their respective straight movements. For he says that the straight movement of the angel is that by which he proceeds
|
|
|
3467 to the care of those things that are beneath him. On the other hand, he describes the straight movement of the soul
|
|
|
3468 as being twofold: first, "its progress towards things that are near it"; secondly, "its uplifting from external things to
|
|
|
3469 simple contemplation." Further, he assigns a different oblique movement to each. For he assigns the oblique movement of the
|
|
|
3470 angels to the fact that "while providing for those who have less they remain unchanged in relation to God": whereas he assigns
|
|
|
3471 the oblique movement of the soul to the fact that "the soul is enlightened in Divine knowledge by reasoning and discoursing."
|
|
|
3472 Therefore it would seem that the operations of contemplation are unfittingly assigned according to the ways mentioned above.
|
|
|
3473 </p>
|
|
|
3474 <p id="SS_Q180_A6-p4">
|
|
|
3475 <b>Objection 3:</b> Further, Richard of St. Victor (De Contempl. i, 5) mentions many other different movements in likeness to the birds of the
|
|
|
3476 air. "For some of these rise at one time to a great height, at another swoop down to earth, and they do so repeatedly; others
|
|
|
3477 fly now to the right, now to the left again and again; others go forwards or lag behind many times; others fly in a circle
|
|
|
3478 now more now less extended; and others remain suspended almost immovably in one place."
|
|
|
3479 Therefore it would seem that there are only three movements of contemplation.
|
|
|
3480 </p>
|
|
|
3481 <p id="SS_Q180_A6-p5">
|
|
|
3482 <b>On the contrary,</b> stands the authority of Dionysius (Div. Nom. iv).
|
|
|
3483 </p>
|
|
|
3484 <p id="SS_Q180_A6-p6">
|
|
|
3485 <b>I answer that,</b> As stated above (
|
|
|
3486 <a id="SS_Q180_A6-p6.1" shape="rect" href="summa.SS_Q119_A1.html">Q[119], A[1]</a>, ad 3), the operation of the intellect, wherein contemplation essentially consists, is called a movement, in so far as movement
|
|
|
3487 is the act of a perfect thing, according to the Philosopher (De Anima iii, 1). Since, however, it is through sensible objects
|
|
|
3488 that we come to the knowledge of intelligible things, and since sensible operations do not take place without movement, the
|
|
|
3489 result is that even
|
|
|
3490 intelligible operations are described as movements, and are differentiated in likeness to various movements. Now of bodily
|
|
|
3491 movements, local movements are the most perfect and come first, as proved in Phys. viii, 7; wherefore the foremost among intelligible
|
|
|
3492 operations are described by being likened to them. These movements are of three kinds; for there is the "circular" movement,
|
|
|
3493 by which a thing moves uniformly round one point as center, another is the "straight" movement, by which a thing goes
|
|
|
3494 from one point to another; the third is "oblique," being composed as it were of both the others. Consequently, in intelligible
|
|
|
3495 operations, that which is simply uniform is compared to circular movement; the intelligible operation by which one proceeds
|
|
|
3496 from one point to another is compared to the straight movement; while the intelligible operation which unites something of
|
|
|
3497 uniformity with progress to various points is compared to the oblique movement.
|
|
|
3498 </p>
|
|
|
3499 <p id="SS_Q180_A6-p7">
|
|
|
3500 <b>Reply to Objection 1:</b> External bodily movements are opposed to the quiet of contemplation, which consists in rest from outward occupations: but
|
|
|
3501 the movements of intellectual operations belong to the quiet of contemplation.
|
|
|
3502 </p>
|
|
|
3503 <p id="SS_Q180_A6-p8">
|
|
|
3504 <b>Reply to Objection 2:</b> Man is like the angels in intellect generically, but the intellective power is much higher in the angel than in man. Consequently
|
|
|
3505 these movements must be ascribed to souls and angels in different ways, according as they are differently related to uniformity.
|
|
|
3506 For the angelic intellect has uniform knowledge in two respects. First, because it does not acquire intelligible truth from
|
|
|
3507 the variety of composite objects; secondly, because it understands the
|
|
|
3508 truth of intelligible objects not discursively, but by simple intuition. On the other hand, the intellect of the soul acquires
|
|
|
3509 intelligible truth from sensible objects, and understands it by a certain discoursing of the reason.
|
|
|
3510 </p>
|
|
|
3511 <p id="SS_Q180_A6-p9"> Wherefore Dionysius assigns the "circular" movement of the angels to the fact that their intuition of God is uniform and
|
|
|
3512 unceasing, having neither beginning nor end: even as a circular movement having neither beginning nor end is uniformly around
|
|
|
3513 the one same center. But on the part of the soul, ere it arrive at this uniformity, its twofold lack of uniformity needs to
|
|
|
3514 be removed. First, that which arises from the variety of external things: this is removed by the soul
|
|
|
3515 withdrawing from externals, and so the first thing he mentions regarding the circular movement of the soul is "the soul's
|
|
|
3516 withdrawal into itself from external objects." Secondly, another lack of uniformity requires to be removed from the soul,
|
|
|
3517 and this is owing to the discoursing of reason. This is done by directing all the soul's operations to the simple contemplation
|
|
|
3518 of the intelligible truth, and this is indicated by his saying in the second place that "the soul's intellectual powers must
|
|
|
3519 be
|
|
|
3520 uniformly concentrated," in other words that discoursing must be laid aside and the soul's gaze fixed on the contemplation
|
|
|
3521 of the one simple truth. In this operation of the soul there is no error, even as there is clearly no error in the understanding
|
|
|
3522 of first principles which we know by simple intuition. Afterwards these two things being done, he mentions thirdly the uniformity
|
|
|
3523 which is like that of the angels, for then all things being laid aside, the soul continues in the contemplation of
|
|
|
3524 God alone. This he expresses by saying: "Then being thus made uniform unitedly," i.e. conformably, "by the union of its powers,
|
|
|
3525 it is conducted to the good and the beautiful." The "straight" movement of the angel cannot apply to his proceeding from one
|
|
|
3526 thing to another by considering them, but only to the order of his providence, namely to the fact that the higher angel enlightens
|
|
|
3527 the lower angels through the angels that are intermediate. He indicates this when he says: "The angel's movement
|
|
|
3528 takes a straight line when he proceeds to the care of things subject to him, taking in his course whatever things are direct,"
|
|
|
3529 i.e. in keeping with the dispositions of the direct order. Whereas he ascribes the "straight" movement in the soul to the
|
|
|
3530 soul's proceeding from exterior sensibles to the knowledge of intelligible objects. The "oblique" movement in the angels he
|
|
|
3531 describes as being composed of the straight and circular movements, inasmuch as their care for those beneath them is in
|
|
|
3532 accordance with their contemplation of God: while the "oblique" movement in the soul he also declares to be partly straight
|
|
|
3533 and partly circular, in so far as in reasoning it makes use of the light received from God.
|
|
|
3534 </p>
|
|
|
3535 <p id="SS_Q180_A6-p10">
|
|
|
3536 <b>Reply to Objection 3:</b> These varieties of movement that are taken from the distinction between above and below, right and left, forwards and backwards,
|
|
|
3537 and from varying circles, are all comprised under either straight and oblique movement, because they all denote discursions
|
|
|
3538 of reason. For if the reason pass from the genus to the species, or from the part to the whole, it will be, as he explains,
|
|
|
3539 from above to below: if from one opposite to another, it will be from right to
|
|
|
3540 left; if from the cause to the effect, it will be backwards and forwards; if it be about accidents that surround a thing near
|
|
|
3541 at hand or far remote, the movement will be circular. The discoursing of reason from sensible to intelligible objects, if
|
|
|
3542 it be according to the order of natural reason, belongs to the straight movement; but if it be according to the Divine enlightenment,
|
|
|
3543 it will belong to the oblique movement as explained above (ad 2). That alone which he describes as immobility belongs
|
|
|
3544 to the circular movement.
|
|
|
3545 </p>
|
|
|
3546 <p id="SS_Q180_A6-p11"> Wherefore it is evident that Dionysius describes the movement of contemplation with much greater fulness and depth.</p>
|
|
|
3547 <p id="SS_Q180_A6-p12"></p>
|
|
|
3548 <p id="SS_Q180_A6-p13"></p>
|
|
|
3549 <a href="summa.SS_Q180_A5.html"></a>
|
|
|
3550 <a href="summa.SS_Q180_A7.html"></a>
|
|
|
3551 </div>
|
|
|
3552 <div id="SS_Q180_A7" class="div4">
|
|
|
3553 <a href="summa.SS_Q180_A6.html"></a>
|
|
|
3554 <a href="summa.SS_Q180_A8.html"></a>
|
|
|
3555 <h4 id="SS_Q180_A7-p0.1">Whether there is delight in contemplation?</h4>
|
|
|
3556 <p id="SS_Q180_A7-p1"></p>
|
|
|
3557 <p id="SS_Q180_A7-p2">
|
|
|
3558 <b>Objection 1:</b> It would seem that there is no delight in contemplation. For delight belongs to the appetitive power; whereas contemplation
|
|
|
3559 resides chiefly in the intellect. Therefore it would seem that there is no delight in contemplation.
|
|
|
3560 </p>
|
|
|
3561 <p id="SS_Q180_A7-p3">
|
|
|
3562 <b>Objection 2:</b> Further, all strife and struggle is a hindrance to delight. Now there is strife and struggle in contemplation. For Gregory
|
|
|
3563 says (Hom. xiv in Ezech.) that "when the soul strives to contemplate God, it is in a state of struggle; at one time it almost
|
|
|
3564 overcomes, because by understanding and feeling it tastes something of the incomprehensible light, and at another time it
|
|
|
3565 almost succumbs, because even while tasting, it fails." Therefore there is no delight in
|
|
|
3566 contemplation.
|
|
|
3567 </p>
|
|
|
3568 <p id="SS_Q180_A7-p4">
|
|
|
3569 <b>Objection 3:</b> Further, delight is the result of a perfect operation, as stated in Ethic. x, 4. Now the contemplation of wayfarers is imperfect,
|
|
|
3570 according to
|
|
|
3571 <a class="scripRef" id="SS_Q180_A7-p4.1" href="./asv.html#iCor.13.12" target="asv">1 Cor. 13:12, </a> "We see now through a glass in a dark manner." Therefore seemingly there is no delight in the contemplative life.
|
|
|
3572 </p>
|
|
|
3573 <p id="SS_Q180_A7-p5">
|
|
|
3574 <b>Objection 4:</b> Further, a lesion of the body is an obstacle to delight. Now contemplation causes a lesion of the body; wherefore it is stated
|
|
|
3575 (
|
|
|
3576 <a class="scripRef" id="SS_Q180_A7-p5.1" href="./asv.html#Gen.32" target="asv">Gn. 32</a>) that after Jacob had said (
|
|
|
3577 <a class="scripRef" id="SS_Q180_A7-p5.2" href="./asv.html#Gen.32.30" target="asv">Gn. 32:30</a>), "'I have seen God face to face' . . . he halted on his foot (
|
|
|
3578 <a class="scripRef" id="SS_Q180_A7-p5.3" href="./asv.html#Gen.32.31" target="asv">Gn. 32:31</a>) . . . because he touched the sinew of his thigh and it shrank" (
|
|
|
3579 <a class="scripRef" id="SS_Q180_A7-p5.4" href="./asv.html#Gen.32.32" target="asv">Gn. 32:32</a>). Therefore seemingly there is no delight in contemplation.
|
|
|
3580 </p>
|
|
|
3581 <p id="SS_Q180_A7-p6">
|
|
|
3582 <b>On the contrary,</b> It is written of the contemplation of wisdom (
|
|
|
3583 <a class="scripRef" id="SS_Q180_A7-p6.1" href="./asv.html#Wis.8.16" target="asv">Wis. 8:16</a>): "Her conversation hath no bitterness, nor her company any tediousness, but joy and gladness": and Gregory says (Hom. xiv
|
|
|
3584 in Ezech.) that "the contemplative life is sweetness exceedingly lovable."
|
|
|
3585 </p>
|
|
|
3586 <p id="SS_Q180_A7-p7">
|
|
|
3587 <b>I answer that,</b> There may be delight in any particular contemplation in two ways. First by reason of the operation itself [*Cf.
|
|
|
3588 <a id="SS_Q180_A7-p7.1" shape="rect" href="summa.FS_Q3_A5.html">FS, Q[3], A[5]</a>], because each individual delights in the operation which befits him according to his own nature or habit. Now contemplation
|
|
|
3589 of the truth befits a man according to his nature as a rational animal: the result being that "all men naturally desire to
|
|
|
3590 know," so that consequently they delight in the knowledge of
|
|
|
3591 truth. And more delightful still does this become to one who has the habit of wisdom and knowledge, the result of which is
|
|
|
3592 that he contemplates without difficulty. Secondly, contemplation may be delightful on the part of its object, in so far as
|
|
|
3593 one contemplates that which one loves; even as bodily vision gives pleasure, not only because to see is pleasurable in itself,
|
|
|
3594 but because one sees a person whom one loves. Since, then, the contemplative life consists chiefly in the contemplation of
|
|
|
3595 God, of which charity is the motive, as stated above (
|
|
|
3596 <a id="SS_Q180_A7-p7.2" shape="rect" href="summa.SS_Q180_A1.html">AA[1]</a>,2, ad 1), it follows that there is delight in the contemplative life, not only by reason of the contemplation itself, but
|
|
|
3597 also by reason of the Divine love.
|
|
|
3598 </p>
|
|
|
3599 <p id="SS_Q180_A7-p8"> In both respects the delight thereof surpasses all human delight, both because spiritual delight is greater than carnal pleasure,
|
|
|
3600 as stated above (
|
|
|
3601 <a id="SS_Q180_A7-p8.1" shape="rect" href="summa.FS_Q31_A5.html">FS, Q[31], A[5]</a>), when we were treating of the passions, and because the love whereby God is loved out of charity surpasses all love. Hence
|
|
|
3602 it is written (
|
|
|
3603 <a class="scripRef" id="SS_Q180_A7-p8.2" href="./asv.html#Ps.33.9" target="asv">Ps. 33:9</a>): "O taste and see that the Lord is sweet."
|
|
|
3604 </p>
|
|
|
3605 <p id="SS_Q180_A7-p9">
|
|
|
3606 <b>Reply to Objection 1:</b> Although the contemplative life consists chiefly in an act of the intellect, it has its beginning in the appetite, since
|
|
|
3607 it is through charity that one is urged to the contemplation of God. And since the end corresponds to the beginning, it follows
|
|
|
3608 that the term also and the end of the contemplative life has its being in the appetite, since one delights in seeing the object
|
|
|
3609 loved, and the very delight in the object seen arouses a yet greater love.
|
|
|
3610 Wherefore Gregory says (Hom. xiv in Ezech.) that "when we see one whom we love, we are so aflame as to love him more." And
|
|
|
3611 this is the ultimate perfection of the contemplative life, namely that the Divine truth be not only seen but also loved.
|
|
|
3612 </p>
|
|
|
3613 <p id="SS_Q180_A7-p10">
|
|
|
3614 <b>Reply to Objection 2:</b> Strife or struggle arising from the opposition of an external thing, hinders delight in that thing. For a man delights not
|
|
|
3615 in a thing against which he strives: but in that for which he strives; when he has obtained it, other things being equal,
|
|
|
3616 he delights yet more: wherefore Augustine says (Confess. viii, 3) that "the more peril there was in the battle, the greater
|
|
|
3617 the joy in the triumph." But there is no strife or struggle in contemplation on the
|
|
|
3618 part of the truth which we contemplate, though there is on the part of our defective understanding and our corruptible body
|
|
|
3619 which drags us down to lower things, according to
|
|
|
3620 <a class="scripRef" id="SS_Q180_A7-p10.1" href="./asv.html#Wis.9.15" target="asv"> Wis. 9:15, </a> "The corruptible body ss a load upon the soul, and the earthly habitation presseth down the mind that museth upon many things."
|
|
|
3621 Hence it is that when man attains to the contemplation of truth, he loves it yet more, while he hates the more his own deficiency
|
|
|
3622 and the weight of his corruptible
|
|
|
3623 body, so as to say with the Apostle (
|
|
|
3624 <a class="scripRef" id="SS_Q180_A7-p10.2" href="./asv.html#Rom.7.24" target="asv">Rom. 7:24</a>): "Unhappy man that I am, who shall deliver me from the body of this death?" Wherefore Gregory say (Hom. xiv in Ezech.):
|
|
|
3625 "When God is once known by desire and understanding, He withers all carnal pleasure in us."
|
|
|
3626 </p>
|
|
|
3627 <p id="SS_Q180_A7-p11">
|
|
|
3628 <b>Reply to Objection 3:</b> The contemplation of God in this life is imperfect in comparison with the contemplation in heaven; and in like manner the
|
|
|
3629 delight of the wayfarer's contemplation is imperfect as compared with the delight of contemplation in heaven, of which it
|
|
|
3630 is written (
|
|
|
3631 <a class="scripRef" id="SS_Q180_A7-p11.1" href="./asv.html#Ps.35.9" target="asv">Ps. 35:9</a>): "Thou shalt make them drink of the torrent of Thy pleasure." Yet, though the contemplation of Divine things which is to
|
|
|
3632 be had by wayfarers is imperfect, it is more
|
|
|
3633 delightful than all other contemplation however perfect, on account of the excellence of that which is contemplated. Hence
|
|
|
3634 the Philosopher says (De Part. Animal. i, 5): "We may happen to have our own little theories about those sublime beings and
|
|
|
3635 godlike substances, and though we grasp them but feebly, nevertheless so elevating is the knowledge that they give us more
|
|
|
3636 delight than any of those things that are round about us": and Gregory says in the same sense (Hom. xiv in Ezech.): "The
|
|
|
3637 contemplative life is sweetness exceedingly lovable; for it carries the soul away above itself, it opens heaven and discovers
|
|
|
3638 the spiritual world to the eyes of the mind."
|
|
|
3639 </p>
|
|
|
3640 <p id="SS_Q180_A7-p12">
|
|
|
3641 <b>Reply to Objection 4:</b> After contemplation Jacob halted with one foot, "because we need to grow weak in the love of the world ere we wax strong
|
|
|
3642 in the love of God," as Gregory says (Hom. xiv in Ezech.). "Thus when we have known the sweetness of God, we have one foot
|
|
|
3643 sound while the other halts; since every one who halts on one foot leans only on that foot which is sound."
|
|
|
3644 </p>
|
|
|
3645 <p id="SS_Q180_A7-p13"></p>
|
|
|
3646 <p id="SS_Q180_A7-p14"></p>
|
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|
3647 <a href="summa.SS_Q180_A6.html"></a>
|
|
|
3648 <a href="summa.SS_Q180_A8.html"></a>
|
|
|
3649 </div>
|
|
|
3650 <div id="SS_Q180_A8" class="div4">
|
|
|
3651 <a href="summa.SS_Q180_A7.html"></a>
|
|
|
3652 <a href="summa.SS_Q181.html"></a>
|
|
|
3653 <h4 id="SS_Q180_A8-p0.1">Whether the contemplative life is continuous?</h4>
|
|
|
3654 <p id="SS_Q180_A8-p1"></p>
|
|
|
3655 <p id="SS_Q180_A8-p2">
|
|
|
3656 <b>Objection 1:</b> It would seem that the contemplative life is not continuous. For the contemplative life consists essentially in things pertaining
|
|
|
3657 to the intellect. Now all the intellectual perfections of this life will be made void, according to
|
|
|
3658 <a class="scripRef" id="SS_Q180_A8-p2.1" href="./asv.html#iCor.13.8" target="asv">1 Cor. 13:8, </a> "Whether prophecies shall be made void, or tongues shall cease, or knowledge shall be destroyed." Therefore the contemplative
|
|
|
3659 life is made void.
|
|
|
3660 </p>
|
|
|
3661 <p id="SS_Q180_A8-p3">
|
|
|
3662 <b>Objection 2:</b> Further, a man tastes the sweetness of contemplation by snatches and for a short time only: wherefore Augustine says (Confess.
|
|
|
3663 x, 40), "Thou admittest me to a most unwonted affection in my inmost soul, to a strange sweetness . . . yet through my grievous
|
|
|
3664 weight I sink down again." Again, Gregory commenting on the words of
|
|
|
3665 <a class="scripRef" id="SS_Q180_A8-p3.1" href="./asv.html#Job.4.15" target="asv"> Job 4:15, </a> "When a spirit passed before me," says (Moral. v, 33): "The mind does not remain long at rest in the
|
|
|
3666 sweetness of inward contemplation, for it is recalled to itself and beaten back by the very immensity of the light." Therefore
|
|
|
3667 the contemplative life is not continuous.
|
|
|
3668 </p>
|
|
|
3669 <p id="SS_Q180_A8-p4">
|
|
|
3670 <b>Objection 3:</b> Further, that which is not connatural to man cannot be continuous. Now the contemplative life, according to the Philosopher
|
|
|
3671 (Ethic. x, 7), "is better than the life which is according to man." Therefore seemingly the contemplative life is not continuous.
|
|
|
3672 </p>
|
|
|
3673 <p id="SS_Q180_A8-p5">
|
|
|
3674 <b>On the contrary,</b> our Lord said (
|
|
|
3675 <a class="scripRef" id="SS_Q180_A8-p5.1" href="./asv.html#Luke.10.42" target="asv">Lk. 10:42</a>): "Mary hath chosen the best part, which shall not be taken away from her," since as Gregory says (Hom. xiv in Ezech.), "the
|
|
|
3676 contemplative life begins here so that it may be perfected in our heavenly home."
|
|
|
3677 </p>
|
|
|
3678 <p id="SS_Q180_A8-p6">
|
|
|
3679 <b>I answer that,</b> A thing may be described as continuous in two ways: first, in regard to its nature; secondly, in regard to us. It is evident
|
|
|
3680 that in regard to itself contemplative life is continuous for two reasons: first, because it is about incorruptible and unchangeable
|
|
|
3681 things; secondly, because it has no contrary, for there is nothing contrary to the pleasure of contemplation, as stated in
|
|
|
3682 Topic. i, 13. But even in our regard contemplative life is continuous---both
|
|
|
3683 because it is competent to us in respect of the incorruptible part of the soul, namely the intellect, wherefore it can endure
|
|
|
3684 after this life---and because in the works of the contemplative life we work not with our bodies, so that we are the more
|
|
|
3685 able to persevere in the works thereof, as the Philosopher observes (Ethic. x, 7).
|
|
|
3686 </p>
|
|
|
3687 <p id="SS_Q180_A8-p7">
|
|
|
3688 <b>Reply to Objection 1:</b> The manner of contemplation is not the same here as in heaven: yet the contemplative life is said to remain by reason of
|
|
|
3689 charity, wherein it has both its beginning and its end. Gregory speaks in this sense (Hom. xiv in Ezech.): "The contemplative
|
|
|
3690 life begins here, so as to be perfected in our heavenly home, because the fire of love which begins to burn here is aflame
|
|
|
3691 with a yet greater love when we see Him Whom we love."
|
|
|
3692 </p>
|
|
|
3693 <p id="SS_Q180_A8-p8">
|
|
|
3694 <b>Reply to Objection 2:</b> No action can last long at its highest pitch. Now the highest point of contemplation is to reach the uniformity of Divine
|
|
|
3695 contemplation, according to Dionysius [*Cf. Coel. Hier. iii], and as we have stated above (A[6], ad 2). Hence although contemplation
|
|
|
3696 cannot last long in this respect, it can be of long duration as regards the other contemplative acts.
|
|
|
3697 </p>
|
|
|
3698 <p id="SS_Q180_A8-p9">
|
|
|
3699 <b>Reply to Objection 3:</b> The Philosopher declares the contemplative life to be above man, because it befits us "so far as there is in us something
|
|
|
3700 divine" (Ethic. x, 7), namely the intellect, which is incorruptible and impassible in itself, wherefore its act can endure
|
|
|
3701 longer.
|
|
|
3702 </p>
|
|
|
3703 <p id="SS_Q180_A8-p10"></p>
|
|
|
3704 <p id="SS_Q180_A8-p11"></p>
|
|
|
3705 <a href="summa.SS_Q180_A7.html"></a>
|
|
|
3706 <a href="summa.SS_Q181.html"></a>
|
|
|
3707 </div>
|
|
|
3708 <a href="summa.SS_Q179_A2.html"></a>
|
|
|
3709 <a href="summa.SS_Q180_A1.html"></a>
|
|
|
3710 </div>
|
|
|
3711 <div id="SS_Q181" class="div3">
|
|
|
3712 <a href="summa.SS_Q180_A8.html"></a>
|
|
|
3713 <a href="summa.SS_Q181_A1.html"></a>
|
|
|
3714 <h3 id="SS_Q181-p0.1">OF THE ACTIVE LIFE (FOUR ARTICLES)</h3>
|
|
|
3715 <p id="SS_Q181-p1"></p>
|
|
|
3716 <p id="SS_Q181-p2"> We must now consider the active life, under which head there are four points of inquiry:</p>
|
|
|
3717 <p id="SS_Q181-p3"> (1) Whether all the works of the moral virtues pertain to the active life?</p>
|
|
|
3718 <p id="SS_Q181-p4"> (2) Whether prudence pertains to the active life?</p>
|
|
|
3719 <p id="SS_Q181-p5"> (3) Whether teaching pertains to the active life?</p>
|
|
|
3720 <p id="SS_Q181-p6"> (4) Of the duration of the active life.</p>
|
|
|
3721 <div id="SS_Q181_A1" class="div4">
|
|
|
3722 <a href="summa.SS_Q181.html"></a>
|
|
|
3723 <a href="summa.SS_Q181_A2.html"></a>
|
|
|
3724 <h4 id="SS_Q181_A1-p0.1">Whether all the actions of the moral virtues pertain to the active life?</h4>
|
|
|
3725 <p id="SS_Q181_A1-p1"></p>
|
|
|
3726 <p id="SS_Q181_A1-p2">
|
|
|
3727 <b>Objection 1:</b> It would seem that the acts of the moral virtues do not all pertain to the active life. For seemingly the active life regards
|
|
|
3728 only our relations with other persons: hence Gregory says (Hom. xiv in Ezech.) that "the active life is to give bread to the
|
|
|
3729 hungry," and after mentioning many things that regard our relations with other people he adds finally, "and to give to each
|
|
|
3730 and every one whatever he needs." Now we are directed in our relations to others, not by
|
|
|
3731 all the acts of moral virtues, but only by those of justice and its parts, as stated above (Q[58], AA[2],8;
|
|
|
3732 <a id="SS_Q181_A1-p2.1" shape="rect" href="summa.FS_Q60_A2.html">FS, Q[60], AA[2]</a>,3). Therefore the acts of the moral virtues do not all pertain to the active life.
|
|
|
3733 </p>
|
|
|
3734 <p id="SS_Q181_A1-p3">
|
|
|
3735 <b>Objection 2:</b> Further, Gregory says (Hom. xiv in Ezech.) that Lia who was blear-eyed but fruitful signifies the active life: which "being
|
|
|
3736 occupied with work, sees less, and yet since it urges one's neighbor both by word and example to its imitation it begets a
|
|
|
3737 numerous offspring of good deeds." Now this would seem to belong to charity, whereby we love our neighbor, rather than to
|
|
|
3738 the moral virtues. Therefore seemingly the acts of moral virtue do not pertain to the active
|
|
|
3739 life.
|
|
|
3740 </p>
|
|
|
3741 <p id="SS_Q181_A1-p4">
|
|
|
3742 <b>Objection 3:</b> Further, as stated above (
|
|
|
3743 <a id="SS_Q181_A1-p4.1" shape="rect" href="summa.SS_Q180_A2.html">Q[180], A[2]</a>), the moral virtues dispose one to the contemplative life. Now disposition and perfection belong to the same thing. Therefore
|
|
|
3744 it would seem that the moral virtues do not pertain to the active life.
|
|
|
3745 </p>
|
|
|
3746 <p id="SS_Q181_A1-p5">
|
|
|
3747 <b>On the contrary,</b> Isidore says (De Summo Bono iii, 15): "In the active life all vices must first of all be extirpated by the practice of good
|
|
|
3748 works, in order that in the contemplative life the mind's eye being purified one may advance to the contemplation of the Divine
|
|
|
3749 light." Now all vices are not extirpated save by acts of the moral virtues. Therefore the acts of the moral virtues pertain
|
|
|
3750 to the active life.
|
|
|
3751 </p>
|
|
|
3752 <p id="SS_Q181_A1-p6">
|
|
|
3753 <b>I answer that,</b> As stated above (
|
|
|
3754 <a id="SS_Q181_A1-p6.1" shape="rect" href="summa.SS_Q179_A1.html">Q[179], A[1]</a>) the active and the contemplative life differ according to the different occupations of men intent on different ends: one
|
|
|
3755 of which occupations is the consideration of the truth; and this is the end of the contemplative life, while the other is
|
|
|
3756 external work to which the active life is directed.
|
|
|
3757 </p>
|
|
|
3758 <p id="SS_Q181_A1-p7"> Now it is evident that the moral virtues are directed chiefly, not to the contemplation of truth but to operation. Wherefore
|
|
|
3759 the Philosopher says (Ethic. ii, 4) that "for virtue knowledge is of little or no avail." Hence it is clear that the moral
|
|
|
3760 virtues belong essentially to the active life; for which reason the Philosopher (Ethic. x, 8) subordinates the moral virtues
|
|
|
3761 to active happiness.
|
|
|
3762 </p>
|
|
|
3763 <p id="SS_Q181_A1-p8">
|
|
|
3764 <b>Reply to Objection 1:</b> The chief of the moral virtues is justice by which one man is directed in his relations towards another, as the Philosopher
|
|
|
3765 proves (Ethic. v, 1). Hence the active life is described with reference to our relations with other people, because it consists
|
|
|
3766 in these things, not exclusively, but principally.
|
|
|
3767 </p>
|
|
|
3768 <p id="SS_Q181_A1-p9">
|
|
|
3769 <b>Reply to Objection 2:</b> It is possible, by the acts of all the moral virtues, for one to direct one's neighbor to good by example: and this is what
|
|
|
3770 Gregory here ascribes to the active life.
|
|
|
3771 </p>
|
|
|
3772 <p id="SS_Q181_A1-p10">
|
|
|
3773 <b>Reply to Objection 3:</b> Even as the virtue that is directed to the end of another virtue passes, as it were, into the species of the latter virtue,
|
|
|
3774 so again when a man makes use of things pertaining to the active life, merely as dispositions to contemplation, such things
|
|
|
3775 are comprised under the contemplative life. On the other hand, when we practice the works of the moral virtues, as being good
|
|
|
3776 in themselves, and not as dispositions to the contemplative life, the moral
|
|
|
3777 virtues belong to the active life.
|
|
|
3778 </p>
|
|
|
3779 <p id="SS_Q181_A1-p11"> It may also be replied, however, that the active life is a disposition to the contemplative life.</p>
|
|
|
3780 <p id="SS_Q181_A1-p12"></p>
|
|
|
3781 <p id="SS_Q181_A1-p13"></p>
|
|
|
3782 <a href="summa.SS_Q181.html"></a>
|
|
|
3783 <a href="summa.SS_Q181_A2.html"></a>
|
|
|
3784 </div>
|
|
|
3785 <div id="SS_Q181_A2" class="div4">
|
|
|
3786 <a href="summa.SS_Q181_A1.html"></a>
|
|
|
3787 <a href="summa.SS_Q181_A3.html"></a>
|
|
|
3788 <h4 id="SS_Q181_A2-p0.1">Whether prudence pertains to the active life?</h4>
|
|
|
3789 <p id="SS_Q181_A2-p1"></p>
|
|
|
3790 <p id="SS_Q181_A2-p2">
|
|
|
3791 <b>Objection 1:</b> It would seem that prudence does not pertain to the active life. For just as the contemplative life belongs to the cognitive
|
|
|
3792 power, so the active life belongs to the appetitive power. Now prudence belongs not to the appetitive but to the cognitive
|
|
|
3793 power. Therefore prudence does not belong to the active life.
|
|
|
3794 </p>
|
|
|
3795 <p id="SS_Q181_A2-p3">
|
|
|
3796 <b>Objection 2:</b> Further, Gregory says (Hom. xiv in Ezech.) that the "active life being occupied with work, sees less," wherefore it is signified
|
|
|
3797 by Lia who was blear-eyed. But prudence requires clear eyes, so that one may judge aright of what has to be done. Therefore
|
|
|
3798 it seems that prudence does not pertain to the active life.
|
|
|
3799 </p>
|
|
|
3800 <p id="SS_Q181_A2-p4">
|
|
|
3801 <b>Objection 3:</b> Further, prudence stands between the moral and the intellectual virtues. Now just as the moral virtues belong to the active
|
|
|
3802 life, as stated above
|
|
|
3803 <a id="SS_Q181_A2-p4.1" shape="rect" href="summa.SS_Q181_A1.html">(A[1])</a>, so do the intellectual virtues pertain to the contemplative life. Therefore it would seem that prudence pertains neither
|
|
|
3804 to the active nor to the contemplative life, but to an intermediate kind of life, of which Augustine makes mention (De Civ.
|
|
|
3805 Dei xix, 2,3,19).
|
|
|
3806 </p>
|
|
|
3807 <p id="SS_Q181_A2-p5">
|
|
|
3808 <b>On the contrary,</b> The Philosopher says (Ethic. x, 8) that prudence pertains to active happiness, to which the moral virtues belong.
|
|
|
3809 </p>
|
|
|
3810 <p id="SS_Q181_A2-p6">
|
|
|
3811 <b>I answer that,</b> As stated above (A[1], ad 3;
|
|
|
3812 <a id="SS_Q181_A2-p6.1" shape="rect" href="summa.FS_Q18_A6.html">FS, Q[18], A[6]</a>), if one thing be directed to another as its end, it is drawn, especially in moral matters, to the species of the thing to
|
|
|
3813 which it is directed: for instance "he who commits adultery that he may steal, is a thief rather than an adulterer," according
|
|
|
3814 to the Philosopher (Ethic. v, 2). Now it is evident that the knowledge of prudence is directed to the works of the moral virtues
|
|
|
3815 as its end,
|
|
|
3816 since it is "right reason applied to action" (Ethic. vi, 5); so that the ends of the moral virtues are the principles of prudence,
|
|
|
3817 as the Philosopher says in the same book. Accordingly, as it was stated above (A[1], ad 3) that the moral virtues in one who
|
|
|
3818 directs them to the quiet of contemplation belong to the contemplative life, so the knowledge of prudence, which is of itself
|
|
|
3819 directed to the works of the moral virtues, belongs directly to the active life, provided we take prudence in its
|
|
|
3820 proper sense as the Philosopher speaks of it.
|
|
|
3821 </p>
|
|
|
3822 <p id="SS_Q181_A2-p7"> If, however, we take it in a more general sense, as comprising any kind of human knowledge, then prudence, as regards a certain
|
|
|
3823 part thereof, belongs to the contemplative life. In this sense Tully (De Offic. i, 5) says that "the man who is able most
|
|
|
3824 clearly and quickly to grasp the truth and to unfold his reasons, is wont to be considered most prudent and wise."
|
|
|
3825 </p>
|
|
|
3826 <p id="SS_Q181_A2-p8">
|
|
|
3827 <b>Reply to Objection 1:</b> Moral works take their species from their end, as stated above (
|
|
|
3828 <a id="SS_Q181_A2-p8.1" shape="rect" href="summa.FS_Q18_A4.html">FS, Q[18], AA[4]</a>,6), wherefore the knowledge pertaining to the contemplative life is that which has its end in the very knowledge of truth;
|
|
|
3829 whereas the knowledge of prudence, through having its end in an act of the appetitive power, belongs to the active life.
|
|
|
3830 </p>
|
|
|
3831 <p id="SS_Q181_A2-p9">
|
|
|
3832 <b>Reply to Objection 2:</b> External occupation makes a man see less in intelligible things, which are separated from sensible objects with which the
|
|
|
3833 works of the active life are concerned. Nevertheless the external occupation of the active life enables a man to see more
|
|
|
3834 clearly in judging of what is to be done, which belongs to prudence, both on account of experience, and on account of the
|
|
|
3835 mind's attention, since "brains avail when the mind is attentive" as Sallust observes
|
|
|
3836 [*Bell. Catilin., LI].
|
|
|
3837 </p>
|
|
|
3838 <p id="SS_Q181_A2-p10">
|
|
|
3839 <b>Reply to Objection 3:</b> Prudence is said to be intermediate between the intellectual and the moral virtues because it resides in the same subject
|
|
|
3840 as the intellectual virtues, and has absolutely the same matter as the moral virtues. But this third kind of life is intermediate
|
|
|
3841 between the active and the contemplative life as regards the things about which it is occupied, because it is occupied sometimes
|
|
|
3842 with the contemplation of the truth, sometimes with eternal things.
|
|
|
3843 </p>
|
|
|
3844 <p id="SS_Q181_A2-p11"></p>
|
|
|
3845 <p id="SS_Q181_A2-p12"></p>
|
|
|
3846 <a href="summa.SS_Q181_A1.html"></a>
|
|
|
3847 <a href="summa.SS_Q181_A3.html"></a>
|
|
|
3848 </div>
|
|
|
3849 <div id="SS_Q181_A3" class="div4">
|
|
|
3850 <a href="summa.SS_Q181_A2.html"></a>
|
|
|
3851 <a href="summa.SS_Q181_A4.html"></a>
|
|
|
3852 <h4 id="SS_Q181_A3-p0.1">Whether teaching is a work of the active or of the contemplative life?</h4>
|
|
|
3853 <p id="SS_Q181_A3-p1"></p>
|
|
|
3854 <p id="SS_Q181_A3-p2">
|
|
|
3855 <b>Objection 1:</b> It would seem that teaching is a work not of the active but of the contemplative life. For Gregory says (Hom. v in Ezech.)
|
|
|
3856 that "the perfect who have been able to contemplate heavenly goods, at least through a glass, proclaim them to their brethren,
|
|
|
3857 whose minds they inflame with love for their hidden beauty." But this pertains to teaching. Therefore teaching is a work of
|
|
|
3858 the contemplative life.
|
|
|
3859 </p>
|
|
|
3860 <p id="SS_Q181_A3-p3">
|
|
|
3861 <b>Objection 2:</b> Further, act and habit would seem to be referable to the same kind of life. Now teaching is an act of wisdom: for the Philosopher
|
|
|
3862 says (Metaph. i, 1) that "to be able to teach is an indication of knowledge." Therefore since wisdom or knowledge pertain
|
|
|
3863 to the contemplative life, it would seem that teaching also belongs to the contemplative life.
|
|
|
3864 </p>
|
|
|
3865 <p id="SS_Q181_A3-p4">
|
|
|
3866 <b>Objection 3:</b> Further, prayer, no less than contemplation, is an act of the contemplative life. Now prayer, even when one prays for another,
|
|
|
3867 belongs to the contemplative life. Therefore it would seem that it belongs also to the contemplative life to acquaint another,
|
|
|
3868 by teaching him, of the truth we have meditated.
|
|
|
3869 </p>
|
|
|
3870 <p id="SS_Q181_A3-p5">
|
|
|
3871 <b>On the contrary,</b> Gregory says (Hom. xiv in Ezech.): "The active life is to give bread to the hungry, to teach the ignorant the words of wisdom."
|
|
|
3872 </p>
|
|
|
3873 <p id="SS_Q181_A3-p6">
|
|
|
3874 <b>I answer that,</b> The act of teaching has a twofold object. For teaching is conveyed by speech, and speech is the audible sign of the interior
|
|
|
3875 concept. Accordingly one object of teaching is the matter or object of the interior concept; and as to this object teaching
|
|
|
3876 belongs sometimes to the active, sometimes to the contemplative life. It belongs to the active life, when a man conceives
|
|
|
3877 a truth inwardly, so as to be directed thereby in his outward action; but it belongs to the
|
|
|
3878 contemplative life when a man conceives an intelligible truth, in the consideration and love whereof he delights. Hence Augustine
|
|
|
3879 says (De Verb. Dom. Serm. civ, 1): "Let them choose for themselves the better part," namely the contemplative life, "let them
|
|
|
3880 be busy with the word, long for the sweetness of teaching, occupy themselves with salutary knowledge," thus stating clearly
|
|
|
3881 that teaching belongs to the contemplative life.
|
|
|
3882 </p>
|
|
|
3883 <p id="SS_Q181_A3-p7"> The other object of teaching is on the part of the speech heard, and thus the object of teaching is the hearer. As to this
|
|
|
3884 object all doctrine belongs to the active life to which external actions pertain.
|
|
|
3885 </p>
|
|
|
3886 <p id="SS_Q181_A3-p8">
|
|
|
3887 <b>Reply to Objection 1:</b> The authority quoted speaks expressly of doctrine as to its matter, in so far as it is concerned with the consideration and
|
|
|
3888 love of truth.
|
|
|
3889 </p>
|
|
|
3890 <p id="SS_Q181_A3-p9">
|
|
|
3891 <b>Reply to Objection 2:</b> Habit and act have a common object. Hence this argument clearly considers the matter of the interior concept. For it pertains
|
|
|
3892 to the man having wisdom and knowledge to be able to teach, in so far as he is able to express his interior concept in words,
|
|
|
3893 so as to bring another man to understand the truth.
|
|
|
3894 </p>
|
|
|
3895 <p id="SS_Q181_A3-p10">
|
|
|
3896 <b>Reply to Objection 3:</b> He who prays for another does nothing towards the man for whom he prays, but only towards God Who is the intelligible truth;
|
|
|
3897 whereas he who teaches another does something in his regard by external action. Hence the comparison fails.
|
|
|
3898 </p>
|
|
|
3899 <p id="SS_Q181_A3-p11"></p>
|
|
|
3900 <p id="SS_Q181_A3-p12"></p>
|
|
|
3901 <a href="summa.SS_Q181_A2.html"></a>
|
|
|
3902 <a href="summa.SS_Q181_A4.html"></a>
|
|
|
3903 </div>
|
|
|
3904 <div id="SS_Q181_A4" class="div4">
|
|
|
3905 <a href="summa.SS_Q181_A3.html"></a>
|
|
|
3906 <a href="summa.SS_Q182.html"></a>
|
|
|
3907 <h4 id="SS_Q181_A4-p0.1">Whether the active life remains after this life?</h4>
|
|
|
3908 <p id="SS_Q181_A4-p1"></p>
|
|
|
3909 <p id="SS_Q181_A4-p2">
|
|
|
3910 <b>Objection 1:</b> It would seem that the active life remains after this life. For the acts of the moral virtues belong to the active life,
|
|
|
3911 as stated above
|
|
|
3912 <a id="SS_Q181_A4-p2.1" shape="rect" href="summa.SS_Q181_A1.html">(A[1])</a>. But the moral virtues endure after this life according to Augustine (De Trin. xiv, 9). Therefore the active life remains
|
|
|
3913 after this life.
|
|
|
3914 </p>
|
|
|
3915 <p id="SS_Q181_A4-p3">
|
|
|
3916 <b>Objection 2:</b> Further, teaching others belongs to the active life, as stated above
|
|
|
3917 <a id="SS_Q181_A4-p3.1" shape="rect" href="summa.SS_Q181_A3.html">(A[3])</a>. But in the life to come when "we shall be like the angels," teaching will be possible: even as apparently it is in the angels
|
|
|
3918 of whom one "enlightens, cleanses, and perfects" [*Coel. Hier. iii, viii] another, which refers to the "receiving of knowledge,"
|
|
|
3919 according to Dionysius (Coel. Hier. vii). Therefore it would seem that the active life remains after this
|
|
|
3920 life.
|
|
|
3921 </p>
|
|
|
3922 <p id="SS_Q181_A4-p4">
|
|
|
3923 <b>Objection 3:</b> Further, the more lasting a thing is in itself, the more is it able to endure after this life. But the active life is seemingly
|
|
|
3924 more lasting in itself: for Gregory says (Hom. v in Ezech.) that "we can remain fixed in the active life, whereas we are nowise
|
|
|
3925 able to maintain an attentive mind in the contemplative life." Therefore the active life is much more able than the contemplative
|
|
|
3926 to endure after this life.
|
|
|
3927 </p>
|
|
|
3928 <p id="SS_Q181_A4-p5">
|
|
|
3929 <b>On the contrary,</b> Gregory says (Hom. xiv in Ezech.): "The active life ends with this world, but the contemplative life begins here, to be perfected
|
|
|
3930 in our heavenly home."
|
|
|
3931 </p>
|
|
|
3932 <p id="SS_Q181_A4-p6">
|
|
|
3933 <b>I answer that,</b> As stated above
|
|
|
3934 <a id="SS_Q181_A4-p6.1" shape="rect" href="summa.SS_Q181_A1.html">(A[1])</a>, the active life has its end in external actions: and if these be referred to the quiet of contemplation, for that very reason
|
|
|
3935 they belong to the contemplative life. But in the future life of the blessed the occupation of external actions will cease,
|
|
|
3936 and if there be any external actions at all, these will be referred to contemplation as their end. For, as Augustine says
|
|
|
3937 at the end of De Civitate Dei xxii, 30,
|
|
|
3938 "there we shall rest and we shall see, we shall see and love, we shall love and praise." And he had said before (De Civ. Dei
|
|
|
3939 xxii, 30) that "there God will be seen without end, loved without wearying, praised without tiring: such will be the occupation
|
|
|
3940 of all, the common love, the universal activity."
|
|
|
3941 </p>
|
|
|
3942 <p id="SS_Q181_A4-p7">
|
|
|
3943 <b>Reply to Objection 1:</b> As stated above (
|
|
|
3944 <a id="SS_Q181_A4-p7.1" shape="rect" href="summa.SS_Q136_A1.html">Q[136], A[1]</a>, ad 1), the moral virtues will remain not as to those actions which are about the means, but as to the actions which are
|
|
|
3945 about the end. Such acts are those that conduce to the quiet of contemplation, which in the words quoted above Augustine denotes
|
|
|
3946 by "rest," and this rest excludes not only outward disturbances but also the inward disturbance of the passions.
|
|
|
3947 </p>
|
|
|
3948 <p id="SS_Q181_A4-p8">
|
|
|
3949 <b>Reply to Objection 2:</b> The contemplative life, as stated above (
|
|
|
3950 <a id="SS_Q181_A4-p8.1" shape="rect" href="summa.SS_Q180_A4.html">Q[180], A[4]</a>), consists chiefly in the contemplation of God, and as to this, one angel does not teach another, since according to
|
|
|
3951 <a class="scripRef" id="SS_Q181_A4-p8.2" href="./asv.html#Matt.18.10" target="asv"> Mat. 18:10, </a> "the little ones' angels," who belong to the lower order, "always see the face of the Father"; and so, in the life to come,
|
|
|
3952 no man will teach another of God, but "we shall" all "see Him as He is" (
|
|
|
3953 <a class="scripRef" id="SS_Q181_A4-p8.3" href="./asv.html#iJohn.3.2" target="asv">1 Jn.
|
|
|
3954 3:2
|
|
|
3955 </a>). This is in keeping with the saying of
|
|
|
3956 <a class="scripRef" id="SS_Q181_A4-p8.4" href="./asv.html#Jer.31.34" target="asv"> Jeremiah 31:34</a>: "They shall teach no more every man his neighbor . . . saying: Know the Lord: for all shall know me, from the least of them
|
|
|
3957 even to the greatest."
|
|
|
3958 </p>
|
|
|
3959 <p id="SS_Q181_A4-p9"> But as regards things pertaining to the "dispensation of the mysteries of God," one angel teaches another by cleansing, enlightening,
|
|
|
3960 and perfecting him: and thus they have something of the active life so long as the world lasts, from the fact that they are
|
|
|
3961 occupied in administering to the creatures below them. This is signified by the fact that Jacob saw angels "ascending" the
|
|
|
3962 ladder---which refers to contemplation---and "descending" ---which refers to action. Nevertheless, as
|
|
|
3963 Gregory remarks (Moral. ii, 3), "they do not wander abroad from the Divine vision, so as to be deprived of the joys of inward
|
|
|
3964 contemplation." Hence in them the active life does not differ from the contemplative life as it does in us for whom the works
|
|
|
3965 of the active life are a hindrance to contemplation.
|
|
|
3966 </p>
|
|
|
3967 <p id="SS_Q181_A4-p10"> Nor is the likeness to the angels promised to us as regards the administering to lower creatures, for this is competent to
|
|
|
3968 us not by reason of our natural order, as it is to the angels, but by reason of our seeing God.
|
|
|
3969 </p>
|
|
|
3970 <p id="SS_Q181_A4-p11">
|
|
|
3971 <b>Reply to Objection 3:</b> That the durability of the active life in the present state surpasses the durability of the contemplative life arises not
|
|
|
3972 from any property of either life considered in itself, but from our own deficiency, since we are withheld from the heights
|
|
|
3973 of contemplation by the weight of the body. Hence Gregory adds (Moral. ii, 3) that "the mind through its very weakness being
|
|
|
3974 repelled from that immense height recoils on itself."
|
|
|
3975 </p>
|
|
|
3976 <p id="SS_Q181_A4-p12"></p>
|
|
|
3977 <p id="SS_Q181_A4-p13"></p>
|
|
|
3978 <a href="summa.SS_Q181_A3.html"></a>
|
|
|
3979 <a href="summa.SS_Q182.html"></a>
|
|
|
3980 </div>
|
|
|
3981 <a href="summa.SS_Q180_A8.html"></a>
|
|
|
3982 <a href="summa.SS_Q181_A1.html"></a>
|
|
|
3983 </div>
|
|
|
3984 <div id="SS_Q182" class="div3">
|
|
|
3985 <a href="summa.SS_Q181_A4.html"></a>
|
|
|
3986 <a href="summa.SS_Q182_A1.html"></a>
|
|
|
3987 <h3 id="SS_Q182-p0.1">OF THE ACTIVE LIFE IN COMPARISON WITH THE CONTEMPLATIVE LIFE (FOUR ARTICLES)</h3>
|
|
|
3988 <p id="SS_Q182-p1"></p>
|
|
|
3989 <p id="SS_Q182-p2"> We must now consider the active life in comparison with the contemplative life, under which head there are four points of
|
|
|
3990 inquiry:
|
|
|
3991 </p>
|
|
|
3992 <p id="SS_Q182-p3"> (1) Which of them is of greater import or excellence?</p>
|
|
|
3993 <p id="SS_Q182-p4"> (2) Which of them has the greater merit?</p>
|
|
|
3994 <p id="SS_Q182-p5"> (3) Whether the contemplative life is hindered by the active life?</p>
|
|
|
3995 <p id="SS_Q182-p6"> (4) Of their order.</p>
|
|
|
3996 <div id="SS_Q182_A1" class="div4">
|
|
|
3997 <a href="summa.SS_Q182.html"></a>
|
|
|
3998 <a href="summa.SS_Q182_A2.html"></a>
|
|
|
3999 <h4 id="SS_Q182_A1-p0.1">Whether the active life is more excellent than the contemplative?</h4>
|
|
|
4000 <p id="SS_Q182_A1-p1"></p>
|
|
|
4001 <p id="SS_Q182_A1-p2">
|
|
|
4002 <b>Objection 1:</b> It would seem that the active life is more excellent than the contemplative. For "that which belongs to better men would
|
|
|
4003 seem to be worthier and better," as the Philosopher says (Top. iii, 1). Now the active life belongs to persons of higher rank,
|
|
|
4004 namely prelates, who are placed in a position of honor and power; wherefore Augustine says (De Civ. Dei xix, 19) that "in
|
|
|
4005 our actions we must not love honor or power in this life." Therefore it would seem that the
|
|
|
4006 active life is more excellent than the contemplative.
|
|
|
4007 </p>
|
|
|
4008 <p id="SS_Q182_A1-p3">
|
|
|
4009 <b>Objection 2:</b> Further, in all habits and acts, direction belongs to the more important; thus the military art, being the more important,
|
|
|
4010 directs the art of the bridle-maker [*Ethic. i, 1]. Now it belongs to the active life to direct and command the contemplative,
|
|
|
4011 as appears from the words addressed to Moses (
|
|
|
4012 <a class="scripRef" id="SS_Q182_A1-p3.1" href="./asv.html#Exod.19.21" target="asv">Ex. 19:21</a>), "Go down and charge the people, lest they should have a mind to pass the" fixed "limits to see the Lord." Therefore the
|
|
|
4013 active life is
|
|
|
4014 more excellent than the contemplative.
|
|
|
4015 </p>
|
|
|
4016 <p id="SS_Q182_A1-p4">
|
|
|
4017 <b>Objection 3:</b> Further, no man should be taken away from a greater thing in order to be occupied with lesser things: for the Apostle says
|
|
|
4018 (
|
|
|
4019 <a class="scripRef" id="SS_Q182_A1-p4.1" href="./asv.html#iCor.12.31" target="asv">1 Cor. 12:31</a>): "Be zealous for the better gifts." Now some are taken away from the state of the contemplative life to the occupations
|
|
|
4020 of the active life, as in the case of those who are transferred to the state of prelacy. Therefore it would seem that the
|
|
|
4021 active life is more excellent than the contemplative.
|
|
|
4022 </p>
|
|
|
4023 <p id="SS_Q182_A1-p5">
|
|
|
4024 <b>On the contrary,</b> Our Lord said (
|
|
|
4025 <a class="scripRef" id="SS_Q182_A1-p5.1" href="./asv.html#Luke.10.42" target="asv">Lk. 10:42</a>): "Mary hath chosen the best part, which shall not be taken away from her." Now Mary figures the contemplative life. Therefore
|
|
|
4026 the contemplative life is more excellent than the active.
|
|
|
4027 </p>
|
|
|
4028 <p id="SS_Q182_A1-p6">
|
|
|
4029 <b>I answer that,</b> Nothing prevents certain things being more excellent in themselves, whereas they are surpassed by another in some respect.
|
|
|
4030 Accordingly we must reply that the contemplative life is simply more excellent than the active: and the Philosopher proves
|
|
|
4031 this by eight reasons (Ethic. x, 7,8). The first is, because the contemplative life becomes man according to that which is
|
|
|
4032 best in him, namely the intellect, and according to its proper objects, namely things
|
|
|
4033 intelligible; whereas the active life is occupied with externals. Hence Rachael, by whom the contemplative life is signified,
|
|
|
4034 is interpreted "the vision of the principle," [*Or rather, 'One seeing the principle,' if derived from {rah} and {irzn}; Cf.
|
|
|
4035 Jerome, De Nom. Hebr.] whereas as Gregory says (Moral. vi, 37) the active life is signified by Lia who was blear-eyed. The
|
|
|
4036 second reason is because the contemplative life can be more continuous, although not as regards the highest degree of
|
|
|
4037 contemplation, as stated above (
|
|
|
4038 <a id="SS_Q182_A1-p6.1" shape="rect" href="summa.SS_Q180_A8.html">Q[180], A[8]</a>, ad 2;
|
|
|
4039 <a id="SS_Q182_A1-p6.2" shape="rect" href="summa.SS_Q181_A4.html"> Q[181], A[4]</a>, ad 3), wherefore Mary, by whom the contemplative life is signified, is described as "sitting" all the time "at the Lord's
|
|
|
4040 feet." Thirdly, because the contemplative life is more delightful than the active; wherefore Augustine says (De Verb. Dom.
|
|
|
4041 Serm. ciii) that "Martha was troubled, but Mary feasted." Fourthly, because in the contemplative life man is more self-sufficient,
|
|
|
4042 since
|
|
|
4043 he needs fewer things for that purpose; wherefore it was said (
|
|
|
4044 <a class="scripRef" id="SS_Q182_A1-p6.3" href="./asv.html#Luke.10.41" target="asv">Lk. 10:41</a>): "Martha, Martha, thou art careful and art troubled about many things." Fifthly, because the contemplative life is loved
|
|
|
4045 more for its own sake, while the active life is directed to something else. Hence it is written (
|
|
|
4046 <a class="scripRef" id="SS_Q182_A1-p6.4" href="./asv.html#Ps.36.4" target="asv">Ps. 36:4</a>): "One thing I have asked of the Lord, this will I seek after, that I may dwell in the house of the Lord all the days of
|
|
|
4047 my life, that I may see the delight of the Lord."
|
|
|
4048 Sixthly, because the contemplative life consists in leisure and rest, according to
|
|
|
4049 <a class="scripRef" id="SS_Q182_A1-p6.5" href="./asv.html#Ps.45.11" target="asv"> Ps. 45:11, </a> "Be still and see that I am God." Seventhly, because the contemplative life is according to Divine things, whereas active
|
|
|
4050 life is according to human things; wherefore Augustine says (De Verb. Dom. Serm. civ): "'In the beginning was the Word': to
|
|
|
4051 Him was Mary hearkening: 'The Word was made flesh': Him was Martha serving." Eighthly, because the contemplative life is according
|
|
|
4052 to that
|
|
|
4053 which is most proper to man, namely his intellect; whereas in the works of the active life the lower powers also, which are
|
|
|
4054 common to us and brutes, have their part; wherefore (
|
|
|
4055 <a class="scripRef" id="SS_Q182_A1-p6.6" href="./asv.html#Ps.35.7" target="asv">Ps. 35:7</a>) after the words, "Men and beasts Thou wilt preserve, O Lord," that which is special to man is added (
|
|
|
4056 <a class="scripRef" id="SS_Q182_A1-p6.7" href="./asv.html#Ps.35.10" target="asv">Ps. 35:10</a>): "In Thy light we shall see light."
|
|
|
4057 </p>
|
|
|
4058 <p id="SS_Q182_A1-p7"> Our Lord adds a ninth reason (
|
|
|
4059 <a class="scripRef" id="SS_Q182_A1-p7.1" href="./asv.html#Luke.10.42" target="asv">Lk. 10:42</a>) when He says: "Mary hath chosen the best part, which shall not be taken away from her," which words Augustine (De Verb.
|
|
|
4060 Dom. Serm. ciii) expounds thus: "Not---Thou hast chosen badly but---She has chosen better. Why better? Listen---because it
|
|
|
4061 shall not be taken away from her. But the burden of necessity shall at length be taken from thee: whereas the sweetness of
|
|
|
4062 truth is eternal."
|
|
|
4063 </p>
|
|
|
4064 <p id="SS_Q182_A1-p8"> Yet in a restricted sense and in a particular case one should prefer the active life on account of the needs of the present
|
|
|
4065 life. Thus too the Philosopher says (Topic. iii, 2): "It is better to be wise than to be rich, yet for one who is in need,
|
|
|
4066 it is better to be rich . . ."
|
|
|
4067 </p>
|
|
|
4068 <p id="SS_Q182_A1-p9">
|
|
|
4069 <b>Reply to Objection 1:</b> Not only the active life concerns prelates, they should also excel in the contemplative life; hence Gregory says (Pastor.
|
|
|
4070 ii, 1): "A prelate should be foremost in action, more uplifted than others in contemplation."
|
|
|
4071 </p>
|
|
|
4072 <p id="SS_Q182_A1-p10">
|
|
|
4073 <b>Reply to Objection 2:</b> The contemplative life consists in a certain liberty of mind. For Gregory says (Hom. iii in Ezech.) that "the contemplative
|
|
|
4074 life obtains a certain freedom of mind, for it thinks not of temporal but of eternal things." And Boethius says (De Consol.
|
|
|
4075 v, 2): "The soul of man must needs be more free while it continues to gaze on the Divine mind, and less so when it stoops
|
|
|
4076 to bodily things." Wherefore it is evident that the active life does not directly
|
|
|
4077 command the contemplative life, but prescribes certain works of the active life as dispositions to the contemplative life;
|
|
|
4078 which it accordingly serves rather than commands. Gregory refers to this when he says (Hom. iii in Ezech.) that "the active
|
|
|
4079 life is bondage, whereas the contemplative life is freedom."
|
|
|
4080 </p>
|
|
|
4081 <p id="SS_Q182_A1-p11">
|
|
|
4082 <b>Reply to Objection 3:</b> Sometimes a man is called away from the contemplative life to the works of the active life, on account of some necessity
|
|
|
4083 of the present life, yet not so as to be compelled to forsake contemplation altogether. Hence Augustine says (De Civ. Dei
|
|
|
4084 xix, 19): "The love of truth seeks a holy leisure, the demands of charity undertake an honest toil," the work namely of the
|
|
|
4085 active life. "If no one imposes this burden upon us we must devote ourselves to the
|
|
|
4086 research and contemplation of truth, but if it be imposed on us, we must bear it because charity demands it of us. Yet even
|
|
|
4087 then we must not altogether forsake the delights of truth, lest we deprive ourselves of its sweetness, and this burden overwhelm
|
|
|
4088 us." Hence it is clear that when a person is called from the contemplative life to the active life, this is done by way not
|
|
|
4089 of subtraction but of addition.
|
|
|
4090 </p>
|
|
|
4091 <p id="SS_Q182_A1-p12"></p>
|
|
|
4092 <p id="SS_Q182_A1-p13"></p>
|
|
|
4093 <a href="summa.SS_Q182.html"></a>
|
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|
4094 <a href="summa.SS_Q182_A2.html"></a>
|
|
|
4095 </div>
|
|
|
4096 <div id="SS_Q182_A2" class="div4">
|
|
|
4097 <a href="summa.SS_Q182_A1.html"></a>
|
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|
4098 <a href="summa.SS_Q182_A3.html"></a>
|
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|
4099 <h4 id="SS_Q182_A2-p0.1">Whether the active life is of greater merit than the contemplative?</h4>
|
|
|
4100 <p id="SS_Q182_A2-p1"></p>
|
|
|
4101 <p id="SS_Q182_A2-p2">
|
|
|
4102 <b>Objection 1:</b> It would seem that the active life is of greater merit than the contemplative. For merit implies relation to meed; and meed
|
|
|
4103 is due to labor, according to
|
|
|
4104 <a class="scripRef" id="SS_Q182_A2-p2.1" href="./asv.html#iCor.3.8" target="asv">1 Cor. 3:8, </a> "Every man shall receive his own reward according to his own labor." Now labor is ascribed to the active life, and rest to
|
|
|
4105 the contemplative life; for Gregory says (Hom. xiv in Ezech.): "Whosoever is converted to God must first of all sweat from
|
|
|
4106 labor, i.e. he must take Lia,
|
|
|
4107 that afterwards he may rest in the embraces of Rachel so as to see the principle." Therefore the active life is of greater
|
|
|
4108 merit than the contemplative.
|
|
|
4109 </p>
|
|
|
4110 <p id="SS_Q182_A2-p3">
|
|
|
4111 <b>Objection 2:</b> Further, the contemplative life is a beginning of the happiness to come; wherefore Augustine commenting on
|
|
|
4112 <a class="scripRef" id="SS_Q182_A2-p3.1" href="./asv.html#John.21.22" target="asv"> Jn. 21:22, </a> "So I will have him to remain till I come," says (Tract. cxxiv in Joan.): "This may be expressed more clearly: Let perfect
|
|
|
4113 works follow Me conformed to the example of My passion, and let contemplation begun here remain until I come, that it may
|
|
|
4114 be perfected when I shall come." And Gregory says (Hom. xiv in Ezech.) that
|
|
|
4115 "contemplation begins here, so as to be perfected in our heavenly home." Now the life to come will be a state not of meriting
|
|
|
4116 but of receiving the reward of our merits. Therefore the contemplative life would seem to have less of the character of merit
|
|
|
4117 than the active, but more of the character of reward.
|
|
|
4118 </p>
|
|
|
4119 <p id="SS_Q182_A2-p4">
|
|
|
4120 <b>Objection 3:</b> Further, Gregory says (Hom. xii in Ezech.) that "no sacrifice is more acceptable to God than zeal for souls." Now by the
|
|
|
4121 zeal for souls a man turns to the occupations of the active life. Therefore it would seem that the contemplative life is not
|
|
|
4122 of greater merit than the active.
|
|
|
4123 </p>
|
|
|
4124 <p id="SS_Q182_A2-p5">
|
|
|
4125 <b>On the contrary,</b> Gregory says (Moral. vi, 37): "Great are the merits of the active life, but greater still those of the contemplative."
|
|
|
4126 </p>
|
|
|
4127 <p id="SS_Q182_A2-p6">
|
|
|
4128 <b>I answer that,</b> As stated above (
|
|
|
4129 <a id="SS_Q182_A2-p6.1" shape="rect" href="summa.FS_Q114_A4.html">FS, Q[114], A[4]</a>), the root of merit is charity; and, while, as stated above (Q[25], A[1]), charity consists in the love of God and our neighbor,
|
|
|
4130 the love of God is by itself more meritorious than the love of our neighbor, as stated above (Q[27], A[8]). Wherefore that
|
|
|
4131 which pertains more directly to the love of God is generically more meritorious than that which pertains directly to the love
|
|
|
4132 of our neighbor for
|
|
|
4133 God's sake. Now the contemplative life pertains directly and immediately to the love of God; for Augustine says (De Civ. Dei
|
|
|
4134 xix, 19) that "the love of" the Divine "truth seeks a holy leisure," namely of the contemplative life, for it is that truth
|
|
|
4135 above all which the contemplative life seeks, as stated above (Q[181], A[4], ad 2). On the other hand, the active life is
|
|
|
4136 more directly concerned with the love of our neighbor, because it is "busy about much serving" (
|
|
|
4137 <a class="scripRef" id="SS_Q182_A2-p6.2" href="./asv.html#Luke.10.40" target="asv">Lk. 10:40</a>).
|
|
|
4138 Wherefore the contemplative life is generically of greater merit than the active life. This is moreover asserted by Gregory
|
|
|
4139 (Hom. iii in Ezech.): "The contemplative life surpasses in merit the active life, because the latter labors under the stress
|
|
|
4140 of present work," by reason of the necessity of assisting our neighbor, "while the former with heartfelt relish has a foretaste
|
|
|
4141 of the coming rest," i.e. the contemplation of God.
|
|
|
4142 </p>
|
|
|
4143 <p id="SS_Q182_A2-p7"> Nevertheless it may happen that one man merits more by the works of the active life than another by the works of the contemplative
|
|
|
4144 life. For instance through excess of Divine love a man may now and then suffer separation from the sweetness of Divine contemplation
|
|
|
4145 for the time being, that God's will may be done and for His glory's sake. Thus the Apostle says (
|
|
|
4146 <a class="scripRef" id="SS_Q182_A2-p7.1" href="./asv.html#Rom.9.3" target="asv">Rom. 9:3</a>): "I wished myself to be an anathema from Christ, for my brethren"; which words Chrysostom
|
|
|
4147 expounds as follows (De Compunct. i, 7 [*Ad Demetr. de Compunct. Cordis.]): "His mind was so steeped in the love of Christ
|
|
|
4148 that, although he desired above all to be with Christ, he despised even this, because thus he pleased Christ."
|
|
|
4149 </p>
|
|
|
4150 <p id="SS_Q182_A2-p8">
|
|
|
4151 <b>Reply to Objection 1:</b> External labor conduces to the increase of the accidental reward; but the increase of merit with regard to the essential
|
|
|
4152 reward consists chiefly in charity, whereof external labor borne for Christ's sake is a sign. Yet a much more expressive sign
|
|
|
4153 thereof is shown when a man, renouncing whatsoever pertains to this life, delights to occupy himself entirely with Divine
|
|
|
4154 contemplation.
|
|
|
4155 </p>
|
|
|
4156 <p id="SS_Q182_A2-p9">
|
|
|
4157 <b>Reply to Objection 2:</b> In the state of future happiness man has arrived at perfection, wherefore there is no room for advancement by merit; and
|
|
|
4158 if there were, the merit would be more efficacious by reason of the greater charity. But in the present life contemplation
|
|
|
4159 is not without some imperfection, and can always become more perfect; wherefore it does not remove the idea of merit, but
|
|
|
4160 causes a yet greater merit on account of the practice of greater Divine charity.
|
|
|
4161 </p>
|
|
|
4162 <p id="SS_Q182_A2-p10">
|
|
|
4163 <b>Reply to Objection 3:</b> A sacrifice is rendered to God spiritually when something is offered to Him; and of all man's goods, God specially accepts
|
|
|
4164 that of the human soul when it is offered to Him in sacrifice. Now a man ought to offer to God, in the first place, his soul,
|
|
|
4165 according to
|
|
|
4166 <a class="scripRef" id="SS_Q182_A2-p10.1" href="./asv.html#Sir.30.24" target="asv"> Ecclus. 30:24, </a> "Have pity on thy own soul, pleasing God"; in the second place, the souls of others, according to
|
|
|
4167 <a class="scripRef" id="SS_Q182_A2-p10.2" href="./asv.html#Rev.22.17" target="asv"> Apoc. 22:17, </a> "He that heareth, let him
|
|
|
4168 say: Come." And the more closely a man unites his own or another's soul to God, the more acceptable is his sacrifice to God;
|
|
|
4169 wherefore it is more acceptable to God that one apply one's own soul and the souls of others to contemplation than to action.
|
|
|
4170 Consequently the statement that "no sacrifice is more acceptable to God than zeal for souls," does not mean that the merit
|
|
|
4171 of the active life is preferable to the merit of the contemplative life, but that it is more meritorious to offer to God
|
|
|
4172 one's own soul and the souls of others, than any other external gifts.
|
|
|
4173 </p>
|
|
|
4174 <p id="SS_Q182_A2-p11"></p>
|
|
|
4175 <p id="SS_Q182_A2-p12"></p>
|
|
|
4176 <a href="summa.SS_Q182_A1.html"></a>
|
|
|
4177 <a href="summa.SS_Q182_A3.html"></a>
|
|
|
4178 </div>
|
|
|
4179 <div id="SS_Q182_A3" class="div4">
|
|
|
4180 <a href="summa.SS_Q182_A2.html"></a>
|
|
|
4181 <a href="summa.SS_Q182_A4.html"></a>
|
|
|
4182 <h4 id="SS_Q182_A3-p0.1">Whether the contemplative life is hindered by the active life?</h4>
|
|
|
4183 <p id="SS_Q182_A3-p1"></p>
|
|
|
4184 <p id="SS_Q182_A3-p2">
|
|
|
4185 <b>Objection 1:</b> It would seem that the contemplative life is hindered by the active life. For the contemplative life requires a certain stillness
|
|
|
4186 of mind, according to
|
|
|
4187 <a class="scripRef" id="SS_Q182_A3-p2.1" href="./asv.html#Ps.45.11" target="asv"> Ps. 45:11, </a> "Be still, and see that I am God"; whereas the active life involves restlessness, according to
|
|
|
4188 <a class="scripRef" id="SS_Q182_A3-p2.2" href="./asv.html#Luke.10.41" target="asv"> Lk. 10:41, </a> "Martha, Martha, thou art careful and troubled about many things." Therefore the active life hinders the contemplative.
|
|
|
4189 </p>
|
|
|
4190 <p id="SS_Q182_A3-p3">
|
|
|
4191 <b>Objection 2:</b> Further, clearness of vision is a requisite for the contemplative life. Now active life is a hindrance to clear vision; for
|
|
|
4192 Gregory says (Hom. xiv in Ezech.) that it "is blear-eyed and fruitful, because the active life, being occupied with work,
|
|
|
4193 sees less." Therefore the active life hinders the contemplative.
|
|
|
4194 </p>
|
|
|
4195 <p id="SS_Q182_A3-p4">
|
|
|
4196 <b>Objection 3:</b> Further, one contrary hinders the other. Now the active and the contemplative life are apparently contrary to one another,
|
|
|
4197 since the active life is busy about many things, while the contemplative life attends to the contemplation of one; wherefore
|
|
|
4198 they differ in opposition to one another. Therefore it would seem that the contemplative life is hindered by the active.
|
|
|
4199 </p>
|
|
|
4200 <p id="SS_Q182_A3-p5">
|
|
|
4201 <b>On the contrary,</b> Gregory says (Moral. vi, 37): "Those who wish to hold the fortress of contemplation, must first of all train in the camp
|
|
|
4202 of action."
|
|
|
4203 </p>
|
|
|
4204 <p id="SS_Q182_A3-p6">
|
|
|
4205 <b>I answer that,</b> The active life may be considered from two points of view. First, as regards the attention to and practice of external works:
|
|
|
4206 and thus it is evident that the active life hinders the contemplative, in so far as it is impossible for one to be busy with
|
|
|
4207 external action, and at the same time give oneself to Divine contemplation. Secondly, active life may be considered as quieting
|
|
|
4208 and directing the internal passions of the soul; and from this point of view the
|
|
|
4209 active life is a help to the contemplative, since the latter is hindered by the inordinateness of the internal passions. Hence
|
|
|
4210 Gregory says (Moral. vi, 37): "Those who wish to hold the fortress of contemplation must first of all train in the camp of
|
|
|
4211 action. Thus after careful study they will learn whether they no longer wrong their neighbor, whether they bear with equanimity
|
|
|
4212 the wrongs their neighbors do to them, whether their soul is neither overcome with joy in the presence of temporal goods,
|
|
|
4213 nor cast down with too great a sorrow when those goods are withdrawn. In this way they will known when they withdraw within
|
|
|
4214 themselves, in order to explore spiritual things, whether they no longer carry with them the shadows of the things corporeal,
|
|
|
4215 or, if these follow them, whether they prudently drive them away." Hence the work of the active life conduces to the contemplative,
|
|
|
4216 by quelling the interior passions which give rise to the phantasms whereby contemplation is hindered.
|
|
|
4217 </p>
|
|
|
4218 <p id="SS_Q182_A3-p7"> This suffices for the Replies to the Objections; for these arguments consider the occupation itself of external actions,
|
|
|
4219 and not the effect which is the quelling of the passions.
|
|
|
4220 </p>
|
|
|
4221 <p id="SS_Q182_A3-p8"></p>
|
|
|
4222 <p id="SS_Q182_A3-p9"></p>
|
|
|
4223 <a href="summa.SS_Q182_A2.html"></a>
|
|
|
4224 <a href="summa.SS_Q182_A4.html"></a>
|
|
|
4225 </div>
|
|
|
4226 <div id="SS_Q182_A4" class="div4">
|
|
|
4227 <a href="summa.SS_Q182_A3.html"></a>
|
|
|
4228 <a href="summa.SS.v.html"></a>
|
|
|
4229 <h4 id="SS_Q182_A4-p0.1">Whether the active life precedes the contemplative?</h4>
|
|
|
4230 <p id="SS_Q182_A4-p1"></p>
|
|
|
4231 <p id="SS_Q182_A4-p2">
|
|
|
4232 <b>Objection 1:</b> It would seem that the active life does not precede the contemplative. For the contemplative life pertains directly to the
|
|
|
4233 love of God; while the active life pertains to the love of our neighbor. Now the love of God precedes the love of our neighbor,
|
|
|
4234 since we love our neighbor for God's sake. Seemingly therefore the contemplative life also precedes the active life.
|
|
|
4235 </p>
|
|
|
4236 <p id="SS_Q182_A4-p3">
|
|
|
4237 <b>Objection 2:</b> Further, Gregory says (Hom. xiv in Ezech.): "It should be observed that while a well-ordered life proceeds from action to
|
|
|
4238 contemplation, sometimes it is useful for the soul to turn from the contemplative to the active life." Therefore the active
|
|
|
4239 is not simply prior to the contemplative.
|
|
|
4240 </p>
|
|
|
4241 <p id="SS_Q182_A4-p4">
|
|
|
4242 <b>Objection 3:</b> Further, it would seem that there is not necessarily any order between things that are suitable to different subjects. Now
|
|
|
4243 the active and the contemplative life are suitable to different subjects; for Gregory says (Moral. vi, 37): "Often those who
|
|
|
4244 were able to contemplate God so long as they were undisturbed have fallen when pressed with occupation; and frequently they
|
|
|
4245 who might live advantageously occupied with the service of their fellow-creatures are killed
|
|
|
4246 by the sword of their inaction."
|
|
|
4247 </p>
|
|
|
4248 <p id="SS_Q182_A4-p5">
|
|
|
4249 <b>I answer that,</b> A thing is said to precede in two ways. First, with regard to its nature; and in this way the contemplative life precedes
|
|
|
4250 the active, inasmuch as it applies itself to things which precede and are better than others, wherefore it moves and directs
|
|
|
4251 the active life. For the higher reason which is assigned to contemplation is compared to the lower reason which is assigned
|
|
|
4252 to action, and the husband is compared to his wife, who should be ruled by her husband, as
|
|
|
4253 Augustine says (De Trin. xii, 3,7,12).
|
|
|
4254 </p>
|
|
|
4255 <p id="SS_Q182_A4-p6"> Secondly, a thing precedes with regard to us, because it comes first in the order of generation. In this way the active precedes
|
|
|
4256 the contemplative life, because it disposes one to it, as stated above
|
|
|
4257 <a id="SS_Q182_A4-p6.1" shape="rect" href="summa.SS_Q182_A1.html">(A[1];</a> Q[181], A[1], ad 3); and, in the order of generation, disposition precedes form, although the latter precedes simply and
|
|
|
4258 according to its nature.
|
|
|
4259 </p>
|
|
|
4260 <p id="SS_Q182_A4-p7">
|
|
|
4261 <b>Reply to Objection 1:</b> The contemplative life is directed to the love of God, not of any degree, but to that which is perfect; whereas the active
|
|
|
4262 life is necessary for any degree of the love of our neighbor. Hence Gregory says (Hom. iii in Ezech.): "Without the contemplative
|
|
|
4263 life it is possible to enter the heavenly kingdom, provided one omit not the good actions we are able to do; but we cannot
|
|
|
4264 enter therein without the active life, if we neglect to do the good we can do."
|
|
|
4265 </p>
|
|
|
4266 <p id="SS_Q182_A4-p8"> From this it is also evident that the active precedes the contemplative life, as that which is common to all precedes, in
|
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4267 the order of generation, that which is proper to the perfect.
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4268 </p>
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4269 <p id="SS_Q182_A4-p9">
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4270 <b>Reply to Objection 2:</b> Progress from the active to the contemplative life is according to the order of generation; whereas the return from the contemplative
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4271 life to the active is according to the order of direction, in so far as the active life is directed by the contemplative.
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4272 Even thus habit is acquired by acts, and by the acquired habit one acts yet more perfectly, as stated in Ethic. ii, 7.
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4273 </p>
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4274 <p id="SS_Q182_A4-p10">
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4275 <b>Reply to Objection 3:</b> He that is prone to yield to his passions on account of his impulse to action is simply more apt for the active life by reason
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4276 of his restless spirit. Hence Gregory says (Moral. vi, 37) that "there be some so restless that when they are free from labor
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4277 they labor all the more, because the more leisure they have for thought, the worse interior turmoil they have to bear." Others,
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4278 on the contrary, have the mind naturally pure and restful, so that they
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4279 are apt for contemplation, and if they were to apply themselves wholly to action, this would be detrimental to them. Wherefore
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4280 Gregory says (Moral. vi, 37) that "some are so slothful of mind that if they chance to have any hard work to do they give
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4281 way at the very outset." Yet, as he adds further on, "often . . . love stimulates slothful souls to work, and fear restrains
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4282 souls that are disturbed in contemplation." Consequently those who are more adapted to the active life can prepare themselves
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4283 for the contemplative by the practice of the active life; while none the less, those who are more adapted to the contemplative
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4284 life can take upon themselves the works of the active life, so as to become yet more apt for contemplation.
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4285 </p>
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4286 <p id="SS_Q182_A4-p11"></p>
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4287 <p id="SS_Q182_A4-p12"></p>
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4288 <a href="summa.SS_Q182_A3.html"></a>
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4289 <a href="summa.SS.v.html"></a>
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4290 </div>
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4291 <a href="summa.SS_Q181_A4.html"></a>
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4292 <a href="summa.SS_Q182_A1.html"></a>
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4293 </div>
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4294 <a href="summa.SS_Q170_A2.html"></a>
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4295 <a href="summa.SS_Q171.html"></a>
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4296 `
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4297 </div> |
