Click to join the conversation with over 500,000 Pentecostal believers and scholars

Click to get our FREE MOBILE APP and stay connected

| PentecostalTheology.com

               

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an unpublished paper presented to the 1977 meeting of the Society for Pentecostal Theology.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