Article 8 — Whether all prophetic revelation takes place through the mediation of an angel

Eighth, it is asked whether all prophetic revelation takes place through the mediation of an angel? (Parallel texts: ST II-II.172.2; SCG III.154; Commentary on Isaiah, ch. 6; Commentary on Matthew, ch. 2.)

Obj. 1: It seems that it does not, for as Augustine says, the minds of some are so elevated that they do not see the unchangeable natures through an angel, but in the highest citadel of reality itself. (Augustine, On the Trinity, bk. 6, ch. 10 (PL 42:931–32); bk. 4, ch. 17 (PL 42:903).) But this seems especially to belong to the prophets. Therefore, their revelation does not take place through the mediation of an angel.

Obj. 2: The gifts of the Holy Spirit and the infused habits come directly from God. But prophecy is a gift of the Holy Spirit, as is clear from the first Epistle to the Corinthians 12:10. It is also a kind of infused light. Therefore, it is from God without the mediation of an angel.

Obj. 3: The prophecy which proceeds from a created power is natural prophecy, as has been said. (Above: a. 3.) But an angel is a creature. Therefore, prophecy which is not natural but the gift of the Holy Spirit is not produced through the mediation of an angel.

Obj. 4: Prophecy takes place through the infusion of light and the imprinting of species. But it seems that neither of these can take place through an angel. For the angel would have to be the creator either of the light or of the species, since these cannot be made from anything pre-existing. Therefore, prophetic sight does not take place through the mediation of an angel.

Obj. 5: In the definition of prophecy we read that prophecy is a divine revelation or inspiration. (Glossa ordinaria, at the "prothemata" of Psalms, 3.427; Peter Lombard, Commentary on the Psalms, preface (PL 191:58B-C).) But, if it took place through the mediation of an angel, it would be called angelic and not divine. Therefore, it does not take place through the mediation of angels.

Obj. 6: Wisdom 7:27 says that the divine wisdom, through nations conveys herself into holy souls, she makes the friends of God and prophets. Therefore, one is made a prophet directly by God himself, and not through an angel.

On the contrary (1), Moses seems to have been higher than the other prophets, as is clear in Numbers 11:16–17, 11:25, and 12:3–8, and Deuteronomy 34:10. But God made the revelation to Moses through the mediation of angels. Hence, it is said in Galatians 3:19: (the law) being ordained by angels in the hand of a mediator: and in Acts 7:38 Stephen said of Moses: this is he that was in the Church in the wilderness, with the angel who spoke to him on Mount Sinai, and with our fathers. Therefore, the other prophets with much greater reason received their revelation through the mediation of an angel.

Furthermore (2), Dionysius says: our glorious fathers received divine visions through the mediation of the celestial powers. (Pseudo-Dionysius, Celestial Hierarchy, ch. 4, para. 3 (PG 3:180C).)

Furthermore (3), Augustine says that all appearances made to the fathers in the Old Testament took place through the ministration of the angels. (Augustine, On the Trinity, bk. 3, cc. 11–12 (PL 42:882).)

I answer that two things concur in effecting prophetic revelation: the illumination of the mind and the formation of the species in the imaginative power. Therefore, the prophetic light itself, by which the mind of the prophet is enlightened, comes from God as its primary source. Nevertheless, the human mind is strengthened and to some extent prepared for its proper reception by the angelic light. For, since the power of the divine light is most simple and most universal, there is no proportion between it and reception of it by the human soul in this life, unless it is limited and specified through union with the angelic light, which is narrower, in scope and more commensurate with the human mind. But the formation of the species in the imaginative power must be attributed properly to the angels, since the whole of bodily creation is under the direction of the spiritual creation, as Augustine proves. (Augustine, On the Trinity, bk. 3, ch. 4 (PL 42:873).) Now, the imaginative power uses a bodily organ; hence, the formation of species in the imaginative power is part of the work proper to the angels.

Reply Obj. 1: As has been said earlier, (Above: a. 6, ad 12.) Augustine’s words are to be taken as referring to the vision of heaven or to the sight of rapture, but not to prophetic sight.

Reply Obj. 2: Prophecy is numbered among the gifts of the Holy Spirit by reason of the prophetic light, which, it is true, is directly infused by God. Still, the ministration of the angels assists in its proper reception.

Reply Obj. 3: That which a creature performs by its own power is in some way natural, but that which a creature performs not of its own power, but in so far as it is moved by God or is an instrument of the divine activity, is supernatural. Hence, the prophecy which takes its origin from an angel according to the natural knowledge of the angel is natural prophecy. But that which takes its origin from an angel in so far as the angel receives revelation from God is supernatural prophecy.

Reply Obj. 4: An angel does not create light in the human understanding or species in the imaginative power. But God uses the activity of the angel to strengthen the natural light in the human understanding. In this way an angel is said to illuminate man. Also, since an angel has the power to move the organ of phantasy, it can fashion the sight of imagination in the way which befits prophecy.

Reply Obj. 5: Activity is not attributed to the instrument, but to the principal agent, as a bench is not called the effect of the saw, but of the carpenter. Similarly, since an angel is the cause of prophetic revelation only as a divine instrument using the revelation received from God, the prophecy should not be called angelic, but divine.

Reply Obj. 6: The divine wisdom, in transferring itself to the soul, brings about some effects without the mediation of the ministration of the angels, as the infusion of grace, through which one is made a friend of God. But nothing hinders it from bringing about some other effects through the mediation of the aforesaid ministration. And, transferring itself to holy souls in this way, it makes prophets through the mediation of an angel.