ARTICLE IV

In the Fourth Article We Ask: IS SOME NATURAL DISPOSITION NEEDED FOR PROPHECY?

Difficulties:

It seems that it is, for

1. Every perfection which in its reception must conform to the disposition of the receiver requires some definite disposition in the receiver. But prophecy is such a perfection, as is clear from Amos (1:2), "The Lord will roar from Sion," on which the Gloss says: "It is natural, he says, for all who want to compare one thing to another to use comparisons taken from those things which they have experienced and among which they have been brought up. For example, sailors compare their enemies to storms, and loss to shipwreck. And shepherds liken their fear to the roaring of a lion, and call their enemies lions, bears, and wolves. Thus, the prophet, who was a shepherd, likens the fear of God to the roaring of a lion." Therefore, prophecy requires some definite disposition in human nature.

2. Perfection of the imagination is needed for prophecy, since prophecy operates through the sight of imagination. But to have perfection of the power of imagination its organ must be in good condition and properly disposed. Therefore, a natural disposition is needed for prophecy.

3. A natural hindrance is stronger than one which comes from without. But some passions which are aroused from without interfere with prophecy. Thus, Jerome says: "At that time when the marital act is performed the presence of the Holy Spirit will not be given, even though the one who fulfills the duty of procreation seems to be a prophet." Nor is this due to guilt, for there is no guilt in the marital act, but to the passion of the concupiscence connected with it. Therefore, an indisposition of the natural constitution is a much greater hindrance, tending to make it impossible for one to become a prophet.

4. Nature has an ordination to grace as grace has to glory. But the perfection of grace in one who would arrive at glory is a prerequisite for glory. Therefore, a natural disposition is prerequisite for prophecy and the other free gifts.

5. The contemplation in prophecy is higher than that in acquired scientific knowledge. But the contemplation in acquired scientific knowledge is hindered if the natural constitution lacks the proper disposition, for some are so unfit by reason of their natural constitution that they can hardly, if ever, progress far enough to acquire scientific knowledge. Therefore, if the natural constitution lacks the proper disposition, it is a much greater hindrance to the contemplation in prophecy.

6. As is said in Romans (13:1): "The things which are from God have order in them." But the gift of prophecy is from God. Therefore, He dispenses it in an orderly manner. But there would be no orderly distribution if it were given to someone who had not the proper disposition to possess it. Therefore, prophecy requires a natural disposition.

To the Contrary:

1'. That which depends solely on the free choice of the giver does not require any disposition in the receiver. But prophecy is such a gift, as is clear from the first Epistle to the Corinthians (12:11), which, after it has listed prophecy and other gifts of the Holy Spirit, adds: "But all these things one and the same Spirit worketh, dividing to everyone as he will." And the Gospel of St. John (3:8) says: "The Spirit breatheth where he will." Therefore, a natural disposition is not needed to have prophecy.

2'. The Apostle says in the first Epistle to the Corinthians (1:27-28): "The weak things of the world hath God chosen, that he may confound the strong. And the base things of the world and things that are not, that he might bring to naught things that are." Therefore, no disposition in the subject is a necessary prerequisite for the gifts of the Holy Spirit.

3'. Gregory says: "The Holy Spirit fills the boy harpist and makes him a prophet; He fills the shepherd who is railing at the sycamore trees and makes him a prophet." Therefore, the gift of prophecy does not require any disposition in him to whom it is given, but its bestowal depends on the divine will alone.

REPLY:

There are two things to be considered in prophecy: the gift of prophecy itself, and the use of such a gift once received.

The gift itself of prophecy, which exists beyond the capacity of man, is given by God and not through the power of some created cause, although natural prophecy is produced in us by the power of some created cause, as has been said earlier.

But between the operation of a creature and that of God there is this difference, that, to bring about an effect, God's activity does not need matter or any material disposition, for by His activity He produces not only the form but also the matter. However, He does not make the form without matter or without a disposition, but He can make matter and form together in one operation, or He can transform the matter, however unfit, to the proper disposition which is needed for the perfection which He gives. This is clear in resuscitation of a dead man, for the dead body is altogether unfit to receive the soul. Yet by the one divine action the body receives the soul and the disposition for the soul. But matter and the disposition of the matter are required for the activity of a creature, for a created power cannot make whatever it wishes from anything.

It is clear, then, that natural prophecy requires the proper disposition of the natural constitution, but the prophecy which is the gift of the Holy Spirit does not need this. However, it does require that the natural disposition which is suitable for prophecy be given with the gift of prophecy.

But the use of any prophecy is within the power of the prophet. It is in keeping with this that the first Epistle to the Corinthians (14:32) says: "And the spirits of the prophets are subject to the prophets." Therefore, one can prevent himself from using prophecy. And the proper disposition is a necessary requirement for the proper use of prophecy, since the use of prophecy proceeds from the created power of the prophet. Hence, a definite disposition is also required.

Answers to Difficulties:

1. Certain dispositions are unconnected with prophecy, and these are not changed in the prophet by the divine activity, but prophecy proceeds in harmony with these dispositions. For it is indifferent to prophecy, whether the thing prophesied be represented under one likeness rather than another. However, God takes away from the prophet the dispositions which oppose prophecy and gives him the dispositions which are necessary.

2. Perfection of the imagination is needed for prophecy, but it is not necessarily needed beforehand. For God Himself, who infuses the gift of prophecy, can improve the constitution of the organ of the imaginative power, as He can make blear eyes see clearly.

3. Strong passions of this sort draw the attention of reason completely to themselves and, consequently, withdraw it from the study of spiritual things. Therefore, strong passions of anger or sorrow or pleasure hinder the use of prophecy in one who has received the gift of prophecy. Thus, the unfitness of the natural constitution would be a hindrance, unless it were somehow remedied by the divine power.

4. The application of the proposed likeness is limited to this, that as grace is added to nature, so glory is added to grace. But there is no likeness in all respects, for grace merits glory, but nature does not merit grace. Therefore, the merit of grace is prerequisite for glory, but the disposition of nature is not prerequisite for the reception of grace.

5. In some sense, acquired scientific knowledge is caused by us. But it is not in our power to improve the constitution of the organs of the soul, as it is within the divine power, which infuses the gift of prophecy. So, they are not alike.

6. The gift of prophecy is dispensed by God in a most orderly way. The orderly distribution of this gift also entails conferring it at times on those who seem least disposed for it, so that it will thus be attributed to the divine power and, as the first Epistle to the Corinthians (1:29) says: "That no flesh should glory in his sight."