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THOMAS
AQUINAS
by
James
AND PROPHECY
G.
King,
Jr.
of
spiritual gifts
tends to be
portrayed by
alternative;
modern charismata
The doctrine
Pentecostals as a third antipathy
toward
skepticism
of biblical
supernatural ceptable
choices. To
develop however,
is to
ignore
tensive treatment
and
pietists during
the
patristic, eras.1
Many
Protestant
thought.
over sixteen
was
given
to the
subject by
various
of these still influence
Fundamentalism with its
and Liberalism with its
claims are seen as the unac- the doctrine of
gifts
in this
light,
centuries of
theology.
Ex-
theologians
medieval and
early
Protestant
Catholic,
Orthodox and
lThe
diversity of beliefs which have existed in the Church are surveyed by James G. King, Jr.,
“Historical Believes Regarding Gifts of the
Spirit,”
an unpublished paper presented to the 1977 meeting of the Society for Pentecostal Theology.
James G. King, Jr., is a Ph.D. candidate at New York University. He is a minister in the Assemblies of God.
– 50-
1
of medieval mainstream
Thomas
Aquinas (122?-12?4?) leading theologian
who wrote Aquinas
was the most brilliant sented the ecclesiastical
influence the Catholic Church produced
ments.1 He wrote
extensively charisms to the
indwelling tionship
between
reason, had enormous
to
possible application
triguing
because he
poses sumptions
while
supporting he discusses issues
(yet)
discussed.
one volume on charisms
on the
relationship
of the
Spirit.2
His
thoughts
revealtion,
influence on other doctrines and deserve
to charisms.
a
challenge
others. He cannot be
ignored
which Pentecostals
is a
significant example
of a extensively
on the charismata.
theologians.
He
repre-
of his
age
and continues to to this
day.
His
prolific writing
plus
various shorter treat-
of abilities and
on the rela-
and God’s universal
grace
inquiry
as
Study
of
Aquinas
is in-
to some Pentecostal as-
because
and their critics have not
CATEGORIES OF CHARISMS
him, distinguishes the term
“gift”
refers to
Aquinas, utilizing
a
concept between
gifts
and charisms.3 the work of the
Spirit and/or sanctification.
The received
to be
receptive
to God. Charisms Corinthians 12:8-10
initiated before
To
Aquinas,
which Protestants view as
regeneration
gifts
are
permanent
by
all Christians from the
Holy Spirit
which enables them
characteristics
are
temporary
actions
a
representative
by
God. I
list of
(Observe “gift”,)
is considered
charisms and Isaiah 11:2-3 is considered the
major
list of
gifts.
hereafter Thomas’ use of the two terms: “charism” and
‘Thomas Aquinas, Summa Theologiae; VoL 45 (2a2ae 171-178) Prophecy and Other Charisms. Trans. Roland Potter. NY: McGraw-Hill (197-). Also see Summa Contra Gentiles, Vol. 3, Ch. lOOff.
2Thomas Aquinas, Summa Theologiae; VoL 24 (1 a2ae 68-70) The Gifts of the Trans. Edward D. O’Conner. NY: McGraw-Hill
Spirit
(197-).
3See the extensive notes and appendices by O’Conner in Vol. 24.
– 51-
2
Aquinas in a distinct
identifies category.1
several
Revelatory
Charism: 1.
Prophecy.
Illumination
Revelation
Utterance
Performance
Speech
Charisms:
2.
Tongues-preaching 3.
Interpretation
4. Utterance of wisdom 5. Utterance of
knowledge Action Charisms:
6. Miracles
7.
Healings
Forms of
prophecy
under divine
empowerment
of miraculous
of
speeches
charisms,
each of which he
places
include:
signs
in other
languages
(not just tongues)
The
highest
charism is
prophecy is illumination. True
prophecy revelation or
both;
while
Aquinas signs
in
prophecy,
considered
prophecy
present. Speech
these two
categories
he has reservations as to whether
when neither illumination or revelation charisms are
superior
the charisms are not ranked.
KNOWLEDGE:
THE
Thomas was a
supernaturalist.
and the
highest
form of prophecy requires
either illumination or admits the role-of utterance and
they
can be
are
to action
charisms;
within
FOCUS OF CHARISMS
of charisms and asserted that all of them vention.2 He was also a
philosophic
He believed in the continuation
require
divine inter-
theologian
who was
pre-
1 Although the terms “revelatory charism” and “action charisms” are not supplied by Aquinas, the divisions below and associated charisms are clearly represented in Vol. 45.
2Vol. 45, pp. 31-33.
– 52-
3
occupied
with
knowledge. to the
moral,
the
contemplative
This interest is reflected though
Thomas
recognizes views
prophecy
as the ultimate
He declared that the
mental is
superior
above the active.
1
a
variety
in his doctrine of
prophecy.
Al-
of different
charisms,
he charism which
encopasses
most
Observe the
categories
of
Prophetic
utterance and
the same
attributes found in toher charisms.2
charisms.
demonstration of
signs performs essentially
and action charism. This schema results
on
knowledge: reception
to his doctrine of charisms.
All charisms convey
some
of information convey
infor- form of com-
would tend to counter this
perspective, of heart and life.
Experience
Revelation is seldom discussed
“revelatory
needs and are seldom described
charismata
is the
centerpoint of
healing,
of
miracles,
of
speak-
by
Pentecostal
gifts”
are
actually
means of
as
performing
a
produce theology, they revealed in
Scripture.
The role
worship
is to actualize know- is
usually
known but not
pro-
prophecy
and the
subsequent prophetic
function as the
speech
from
Aquinas emphasis
is central
mation ;
even the action charisms munication.
Pentecostal
theology
offering
a theology
of Pentecostal
gifts: experiences ing
in
tongues.
theologians.
The so-called resolving
current
theological
role. When
speech are
conveying knowledge already of
speech
charisms in Pentecostal ledge ;
the information
conveyed ducing
until the
operation
the desired effect on the minds and lives of the hearers
of the charismata.
REVELATION AND INSPIRATION
Aquinas
views revelation same effect:
prophecy. information to be received. dreams, auditory commands,
Illumination vides the
capacity
and illumination as
resulting
Revelation is the
process
A variety
ecstacy,
as revealtion which is not
dependent
is the most
important
to understand and
judge
lvol. 24, p. 35 4Ibid., pp. 55ff, 65ff.
2Vol. 45, p. 13, 15.
– 53-
in the
which causes of vehicles are used:
visions,
etc.
Ecstasy being
defined
on
bodily
senses3
of the two forms. It
pro-
information.4 Illumi-
3Ibid., p. 97.
4
nation can involve the use of available human
knowledge
Because
they
are able to
pass judgement
For
example, Joseph
nor did he receive a
special
is an inferior form of
prophecy
Some Protestant to include all
non-revelatory
is a form of
illumination.)
to writers their own
understanding
revelation
is the
distinguishing
as well as
prophets
are
normally
en-
on human or divine
was able to understand the by
others even
though
he did not
revelation inter- like all the
charisms,
is
by
divine or a natural
ability.
Revelation
because the the
significance
of what he has
the two
Egyptians
were reci-
distinguishes
between revela-
Illumination enables readers to
theologians expend
il-
means of
understanding
would
appear
to
suggest
that
Inspiration
is con- knowledge
in such a way that the writes what God wants written.
of
Scripture.
It does not
of what
they
wrote.
as
including
all forms of
there is a
tendency
to
depict
within the time frame of the
dively
revealed
knowledge. lightened,
information.
meaning
of the dreams received receive the dreams
preting
the dreams.
Illumination, action;
it is not a
permanent without illumination
recipient
does not understand received. In the
story
of
Joseph pients
of such revelation.
Protestant
theology normally tion,
illumination and
inspiration. understand
scripture.
lumination
divine truth.
(Some
Pentecostals modern
prophecy
sidered the means of
conveying writer of a
scripture actually Inspiration
is
only given necessarily
raise
Protestants
formally depict divine
communication; however, revelation as
exclusively occurring canon.
The Protestant
approach prophecy
from the
production revelation
or
illumination, ture.
All writers
of
Scripture prophets
and
probably
revelation. For prophecy operates
and not all received revelation.
in all writers of
Scripture Scripture prophets. Although Aquinas recognizes
suring
the
accuracy
of
Scripture, concept
of illumination
spiration.
assumed.
and does not
develop
The continuation of both illumination and revelation
– 54-
divorces the charismatic
gift
of
of
Scripture: inspiration,
not
cause of
Scrip- were
inspired,
but not all were
Inspiration
has ceased Aquinas,
the same charism of
and in all non-
the need for in-
he
incorporates
it within his
a doctrine of in-
is
5
DEGREES OF PROPHECY
is not the
carrying himself. The ultimate
of truth to a
per- subject
as well as the
this man would have to be in the
very presence
feat which
Aquinas says
is
impossible
prophets
perfect knowledge
of God. To
of God
(the
this
and their
prophecies
cannot by
believers
may
be
imperfect
in of
knowledge,
but not in truthful-
nature of prophecy,
Aquinas
part
of the
reality,
in
point”2
For
Aquinas, prophecy son,
it is God
revealing
origin
of all
prophecy
is God.
Perfect
prophecy requires achieve
“beatific
vision”)-a
side of heaven. Therefore be
perfect.’ Prophecy
received type
of
knowledge
and amount ness. When
speaking
says:
Each
prophet
“knows accordance with a
special “God reveals to
prophets
the
believing people
but some truths are revealed says
that unbelievers
receptions may
be a mixture indwelling Spirit
is not
present reception.
Aquinas
fallibility),
but rather
distant information is from human the
prophecy.
The
highest
of the
imperfect
only
some
revelation on some
particular
all that is needed for the instruction of of God. Not that each
prophet
to
one,
some to another.”3
may occasionally
does not rank
prophecy
by
its
completeness
receives
all,
Aquinas
receive
prophecy;
such of truth and error because the
(via gifts)
to insure accurate
by
its truthfulness
(or
in-
and content. The more knowledge,
the more valuable
concerns informa-
form of
prophecy
tion which man can obtain or deduce-such as occurrences in
is concerned with information that is far
“the more a
reality
the more
properly
is distant from will that
reality belong
to
heaven. Since
prophecy from our
range
of
knowledge, human
knowledge,
prophecy.”4
Although Aquinas production
of tradition, Roman beliefs
regarding
does not discuss the role of charisms in the this
ranking
of prophecy
all forms
is consistent with of
theological knowledge,
lIbid., pp. 19, 15, 51ff. In Summa, Aquinas is quite insistent on the impossibility of truly being present with God prior to death he 45, p. 19); but in his earlier Contra Gentiles (vol. 3, p. 175) suggests
that Paul did ascend to (vol. the actual presence of God (II Cor. 12:ff).
4bid., p. 15
2Ibid., pp. 19.
3Ibid.
– 55-
6
or tradition. The value of extra-Biblical
are
dependent
of the
Spirit
which
produced
on how much divine truth does not
distinguish
between the
Scripture
and the
opera-
charisms.
Scripture
is different contains more
knowledge
about
The same
enables the more recent
whether
Scripture
writings
and
prophecies
they
reveal. Catholic
thought operation
tion of the
Spirit
which
empowers from tradition in that
Scripture divine realities
activity
of the
Holy Spirit, writers of tradition
and is more valuable to the Church.
however,
as enabled the writers of
Scripture.
RECEPTION
Charisms lift man above prophecy
is neither man
searching to man but God
raising
divine truths …”2 “A
prophecy raise a mind’s
capacities, … of the veils of
ignorance
man’s mind “to the
point
revelation and
obscurity.”3
his human nature.’ For
Aquinas,
for
truth,
nor God
descending
of
perceiving calls for an
inspiration
which will
brings
about the removal
three
major approaches regard-
Augustine
and
many
of
Others,
such as the radical
of charismata.
insisted on the total
sovereignty
of charismata.
insisted on the
ability
of believers to seek
A third alternative is found
the
giving
of charisms as
sovereign
of the individual. For
example,
in
Aquinas
who
acts of God and retention of charisms as in-
evil
may
but
good
works do not cause
of
to
accept
them and use
The
history
of
gifts displays ing
man’s role in
reception post-reformation
Protestants God in the distribution
reformers and
Quakers,
and hence receive.
tends to
depict
while
describing
the
acceptance fluenced
by
the
response hinder the
reception
of
charisms, their
reception.
Natural charisms,
them
wisely.
However, Aquinas
conditions.
talents do not cause the
reception but
they
enable the
recipient
Sin
may
cause the
early
withdrawal of a charism.
adds that God can
remedy
‘Ibid., p. 13.
2Ibid., p. 7
3Ibid., p. 9
– 56-
these detrimental
7
Although Aquinas cipients
Charisms are not
necessarily “God confers
insists that believers are the normal re- of
charisms, they may
be received
received
prophecy upon
those he
judges
by
the
unregenerate. by
the best of believers:
best to
give
it to.”‘
To
Pentecostals,
giving
of the
Holy Spirit ismata to unbelievers
traditional Pentecostal
result of his
theology.
blessings
to all
men, believing are not
necessary
for
salvation, unbelievers
cited to substantiate
charisms are made available because of the
to
believers;
may
be considered as inconsistent assumptions.
He devotes considerable
and
unbelieving.
to receive them. Various
this conclusion.
Aquinas emphasizes
the
thus the
giving
of char-
with
For
Thomas,
this is a logical
attention to God’s
Because charisms it must therefore be
possible
for
Old Testament
examples
are
impermanence
contrast with
many
Protestants but in
agreement
costal and most
early
Christian cussion around the manifestations
thought, Aquinas
of I Corinthians
of charisms. In with both Pente- centers his dis-
12:8-10 rather
is
than on verses which
speak
of ministries and offices.
“Prophecy not
given
as a lasting inward
form,
but rather as a passing passion.
for one and the same
prophet
So it is
quite possible
prophetic
revelations in different Revelation is like
light shining the
source,
but reveals
source;
it is
transitory,
draws ; yet
its effects
Once touched
changed
prophecy
is temporary,
A
prophet
would
would tend to receive illumination
something regarding
disappearing
may linger
and cause
by
the
light
of
revelation, and a
continuing ministry may
the
prophetic
tend to be more
‘Ibid., p. 43.
2Ibid., pp. 81-83.
– 57-
to receive
degrees
and at different times.”2 from its source
(i.e. God);
it is not
the nature of its
as soon as the source with-
permanent
results.3
the
prophet may
be
result.
Thus,
while
ministry may
be
permanent.
receptive
to revelation and
as a
continuing process.
3Ibid., p. 1 lff.
8
of Nicea was marked
the continuation
tends to assume their
continuity. in his
day (but
shows little interest
He states that
prophecy
by
various theolo-
of various
charismata,
later
Aquinas
allows
in
promoting
their
varies with different major periods;
before the
law,
each
period
the first
measure of
Although
the
period gians
who discounted
Catholic
thought
for charisms
actual
reception).
periods.
There have been three after the
law,
and under prophets
are the
greatest, revelation.
Though prophecy displays
less revelation. spirit
of prophecy,
to be
believed,
grace.’ During
they
receive the
greatest
does not cease with later
prophets, it
There are
“always
not for the
purpose
but for the
governance
llbid., p. 89.
2Ibid., p. 93..
– 58-
some who had the of
setting
our new doctrine of human activities.”2
9
