HKB
and other some evangelists; and other some pastors and doctors": and this pertains to diversity of ministries, of which it is written (1 Cor. 12:5): "There are diversities of ministries."
With regard to gratuitous graces, which are the first object to be considered, it must be observed that some of them pertain to knowledge, some to speech, and some to operation. Now all things pertaining to knowledge may be comprised under prophecy, since prophetic revelation extends not only to future events relating to man, but also to things relating to God, both as to those which are to be believed by all and are matters of faith, and as to yet higher mysteries, which concern the perfect and belong to wisdom. Again, prophetic revelation is about things pertaining to spiritual substances, by whom we are urged to good or evil; this pertains to the discernment of spirits. Moreover it extends to the direction of human acts, and this pertains to knowledge, as we shall explain further on (Q. 177). Accordingly we must first of all consider prophecy, and rapture which is a degree of prophecy.
Prophecy admits of four heads of consideration: (1) its essence; (2) its cause; (3) the mode of prophetic knowledge; (4) the division of prophecy.
Under the first head there are six points of inquiry:
(1) Whether prophecy pertains to knowledge?
(2) Whether it is a habit?
(3) Whether it is only about future contingencies?
(4) Whether a prophet knows all possible matters of prophecy?
(5) Whether a prophet distinguishes that which he perceives by the gift of God, from that which he perceives by his own spirit?
(6) Whether anything false can be the matter of prophecy?
FIRST ARTICLE [II-II, Q. 171, Art. 1]
Whether Prophecy Pertains to Knowledge?
Objection 1: It would seem that prophecy does not pertain to knowledge. For it is written (Ecclus. 48:14) that after death the body of Eliseus prophesied, and further on (Ecclus. 49:18) it is said of Joseph that "his bones were visited, and after death they prophesied." Now no knowledge remains in the body or in the bones after death. Therefore prophecy does not pertain to knowledge.
Obj. 2: Further, it is written (1 Cor. 14:3): "He that prophesieth, speaketh to men unto edification." Now speech is not knowledge itself, but its effect. Therefore it would seem that prophecy does not pertain to knowledge.
Obj. 3: Further, every cognitive perfection excludes folly and madness. Yet both of these are consistent with prophecy; for it is written (Osee 9:7): "Know ye, O Israel, that the prophet was foolish and mad [*Vulg.: 'the spiritual man was mad']." Therefore prophecy is not a cognitive perfection.
Obj. 4: Further, just as revelation regards the intellect, so inspiration regards, apparently, the affections, since it denotes a kind of motion. Now prophecy is described as "inspiration" or "revelation," according to Cassiodorus [*Prolog. super Psalt. i]. Therefore it would seem that prophecy does not pertain to the intellect more than to the affections.
On the contrary, It is written (1 Kings 9:9): "For he that is now called a prophet, in time past was called a seer." Now sight pertains to knowledge. Therefore prophecy pertains to knowledge.
I answer that, Prophecy first and chiefly consists in knowledge, because, to wit, prophets know things that are far (procul) removed from man's knowledge. Wherefore they may be said to take their name from phanos, "apparition," because things appear to them from afar. Wherefore, as Isidore states (Etym. vii, 8), "in the Old Testament, they were called Seers, because they saw what others saw not, and surveyed things hidden in mystery." Hence among heathen nations they were known as vates, "on account of their power of mind (vi mentis*)," [*The Latin vates is from the Greek *phates, and may be rendered "soothsayer"] (ibid. viii, 7).