Works › The Mariale: Questions on “Missus est”
Volume 37 · pp. 170–171
Question 115. Whether she had prophecy?
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QUAESTIO CXV. Utrum habuerit prophetiam?
Sequitur: Alii prophetia 1. Glossa: « Praedicere futura. »
Quod autem hanc habuit in summo Virgo beata, videtur quod sic: quia
1. Prophetia est divina inspiratio: ergo ubi improportionabiliter Spiritus sancti praesentia est et gratia et inhabitatio, ibi improportionabiliter inspiratio et prophetia: haec autem fuit in beatissima Virgine, juxta illud Lucae, I, 35: Spiritus sanctus superveniet in te, etc.: ergo in summo ipsa habuit spiritum prophetiae.
2. Item, Spiritus sanctus in animas sanctas se transfert, et amicos Dei et prophetas constituit, sicut dicitur, Sapient. VII, 27. Ubi igitur improportionabiliter translatio, ibi improportionabilis prophetia et amicitia: hoc autem totum fuit in sanctissima anima Dominae omnium creaturarum: ergo habuit prophetiam in summo.
3. Item, Matth. XI, 13: Prophetae et lex usque ad Joannem. Et ille fuit propheta et plusquam propheta: quia solem digito demonstravit: sed improportionabiliter plus est solem generare et nobis dare, quam demonstrare: ergo si propter demonstrationem Joannes dictus est propheta et plusquam propheta, multo fortius beata Virgo propter generationem prophetissa dicetur.
QUESTION 115. Whether she had prophecy?
There follows: To another, prophecy 1. The Gloss says: “To foretell future things.”
But that the blessed Virgin had this in the highest degree seems so, because:
1. Prophecy is divine inspiration. Therefore where the presence and grace and indwelling of the Holy Spirit are disproportionate, there inspiration and prophecy are disproportionate. But this was in the most blessed Virgin, according to Luke 1:35: The Holy Spirit will come upon you, etc. Therefore she herself had the spirit of prophecy in the highest degree.
2. Likewise, the Holy Spirit transfers himself into holy souls and establishes friends of God and prophets, as is said in Wisdom 7:27. Therefore where there is disproportionate transfer, there there is disproportionate prophecy and friendship. But this whole thing was in the most holy soul of the Lady of all creatures. Therefore she had prophecy in the highest degree.
3. Likewise, Matthew 11:13: The prophets and the law until John. And he was a prophet and more than a prophet, because he pointed out the sun with his finger. But it is disproportionately greater to generate the sun and give him to us than to point him out. Therefore if John was called prophet and more than prophet because of pointing him out, much more will the blessed Virgin be called prophetess because of generation.
4. Item, Isa. VIII, 3: Accessi ad prophetissam. Glossa: « Virginem Mariam: » dicitur enim ipsa propter excellentiam prophetissa: ergo ipsa excellit in prophetia.
5. Item, Si Caiphas eo quod esset Pontifex anni illius prophetizavit, ut dicitur, Joan. XI, 49: ergo improportionabiliter beata Virgo omnium regina imperatrix in aeternum, super omnes gratiam prophetiae debet habere.
6. Item, Quod hanc gratiam habuerit, per effectum demonstravit, quando conscia secretorum et praescia futurorum ministris nuptiarum dixit: Quodcumque dixerit vobis facite 2, ut praevidens spiritu prophetiae, quod Filius ejus aquam in vinum voluit convertere 3.
4. Likewise, Isaiah 8:3: I went to the prophetess. The Gloss says: “The Virgin Mary.” For she herself is called prophetess because of excellence. Therefore she excels in prophecy.
5. Likewise, if Caiaphas prophesied because he was Pontiff of that year, as is said in John 11:49, then disproportionately the blessed Virgin, queen and empress of all forever, ought to have the grace of prophecy above all.
6. Likewise, that she had this grace she demonstrated through its effect, when, conscious of secrets and foreknowing future things, she said to the ministers of the wedding: Whatever he shall say to you, do 2, as foreseeing by the spirit of prophecy that her Son wished to change water into wine 3.
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