Question I: On the Name and Nature of Prophecy
“Prophet” and “to prophesy” have six significations. The relevant places are 1 Chronicles 25:3 and 5, 1 Samuel 10:12, 1 Kings 18:29 and verse 4, Titus 1:12, 1 Samuel 18, Ecclesiasticus 48:14, 1 Corinthians 14:2 and 5, and Exodus 7:1.
Why a prophet is so called among the Greeks; Nebua and Nabi among the Hebrews; whence “seers” are so called. Cassiodorus’s definition of prophecy, and another, better definition. The efficient cause of prophecy. Whether any human preparation is needed for it. The passage 2 Kings 3.
The subject of prophecy. The opinion of Plato and Aristotle that every class of human beings and each sex may receive it; also the evil, the ignorant, and the unwilling; and how prophecy is voluntary.
The kinds of inspiration or illumination: imaginary and intellectual; and the twofold elevation.
Whether God always inspires prophecy through angels, and never immediately. St. Jerome, Augustine, and the other Fathers are reconciled. In what manner prophetic influx occurs when an angel mediates it.
The matter of prophecy; what hidden matters belong here. The passages Deuteronomy 18:15 and 1 Corinthians 14:2-4. In what way prophets are said to be participants in the eternity of God. The certainty of prophecy, both absolute and conditional; the prophetic light and its various names.
The books of Thomas Anglicus which are attributed to the Angelic Doctor. Whether the prophetic light is the same as the light of faith. It is a grave sin not to believe it. Whether the prophet must understand the things he says; whether he must necessarily predict them to others. To what species of quality the prophetic light should be reduced. The passage of Micah.
Question II: What the Species of Prophecy Are
There are two genera, through priests and through prophets.
Section I: On the Rational, Urim, and Thummim
The twofold ephod. What the rational is. Among the Hebrews the ancients seem to have read it with different pointing; why among the Latins it is called the rational of judgment. Jarrius is refuted.
Its names among the Chaldeans, Hebrews, and Greeks. What Urim and Thummim were. It can be proved that they were not something different from the twelve stones themselves.
St. Augustine’s opinion. The names of the stones themselves are sought out; elsewhere they are also called Soham and Milluim. The passage Exodus 25:7 and verse 30 is explained. Oleaster is defended; likewise the Vulgate and the Septuagint are defended. The use of this prophecy and the mode of asking questions. To apply the ephod and to consult the Lord with the ephod applied, and to consult the Lord, are used for the same thing. The passages 2 Esdras 7:65 and Deuteronomy 33:8.
What the mode of answering was; it was twofold. The first was by the bare shining of the stones, and Josephus is defended. The second was mixed, from shining and speech. The passage 1 Samuel 28:6, and what an answer through priests is.
The arguments of a learned man against Josephus are solved; Josephus’s authority in these matters is very great. How the Greek terms are to be taken, and in what sense the Septuagint may be called Greek. The time at which this oracle ceased. Why it is called the judgment of declarations; why Urim means illumination and Thummim truth.
Section II: On the Oracles of the Prophets
The division of oracles: vision, word, and dream. The names of certain less familiar prophets. What “vision” and the Greek horasis mean; what “word,” Greek logos, and Hebrew dabar mean; and how the word occurred. The meanings of counsel, gospel, and burden are examined at length, and several opinions are refuted.
Jerome is defended. Revelation 2:24 at the end and Jeremiah 23:33; what lemma means among the Greeks and in the Septuagint; why the same thing is called both a burden and a gift. Theophylact is corrected.
On prophetic ecstasy or rapture: what it is. Ezekiel 1:3 and 8:1, 3. In rapture prophets are always present to themselves; by this they are distinguished from the fanatics of heretics. The fragment of Polybroncius.
The author of the book On Spirit and Soul is defended against Peter Olivi. In what way the Apocalypse was written in this kind of prophecy. A passage of Tertullian; another of Andrew of Caesarea. What katochos means; katoche, freezing or disease. Theodoret and Theophylact are noted.
On the dream: Hebrew halom, Greek enypnion; when it is prophecy and when it is not. Six modes or differences of dreams in the Scriptures. The Hebrews used to seek dreams, as did the Gentiles; passages of this kind are set down, and the sayings of Gentiles are called psychomanteia.
Julian tried, by calumny, to derive Christian vigils from this practice. Idolatrous Jews imitated the pagans in this matter. The passage Isaiah 65:2 and 4. The multiple final cause of divine dreams is shown from sacred Scripture.
The passages Job 4:13, 7:14, and 33:15; the passage Numbers 12:6. Examples of many divine dreams from histories. Which species of prophecy is more sublime and more excellent.
Question III: In What Way Prophecy, or Divine Revelation, Is to Be Distinguished from Divination, or Demonic Revelation
The authors who have treated this question, and the heads from which the distinction is to be sought.
Section I: What Is Necessary for Someone Who Is to Judge Concerning a Revelation
What the spirit of discernment is, and how many kinds there are. On experimental discernment: this is in relation to oneself.
On discernment in relation to others: some is infused, some doctrinal or acquired. The things necessary for this acquired discernment are doctrine, piety, experience, and many others. Humility must especially be maintained; judgment must be suspended and not hurried. Examples from sacred Scripture: Jacob, Joshua, Samuel, Elijah, and the Blessed Virgin; the passage Luke 1:29. Examples of Saints Ambrose and Cyprius the bishop, and the illusion of a Carthaginian woman.
It is better humbly to reject a revelation than to seize upon it eagerly. Whether it is lawful to ask for such a thing, as certain saints did: Saints Ephrem, Maurus, Herebert, and others; but they are not to be imitated in this. Many persons were deceived through this, as St. Catherine of Bologna reports. In this way a demon tried to deceive Blessed Augustine. St. Bonaventure knew this, as did those about whom Gerson speaks, and Blessed Colette.
In the case of other persons it is safer to rebuke them and to censure them sharply. A notable passage of Gerson on this matter, and how one must answer the objections which deceived persons are accustomed to make when they refuse to reject revelations.
Section II: What Things Are to Be Considered in the Person Who Claims the Revelation
First, faith. Revelations of heretics and of the rest of the infidels are not to be believed. Such were the revelations of Cerinthus, Marcus, Montanus, the Archontics, Mani, Julian the Apostate, the Donatists, the Messalians, the Anabaptists, Campanus, Justus Velsius, Francis de la Cruz, the pseudo-prophet of Gratz, the bards of the Britons, both Martins, and others. Who the Eubages are.
Second, whether they are self-possessed or possessed. Such persons are not to be believed. Examples are given from a certain woman mentioned by Firmilian, from Montanus, from the nuns of Quercy, from Joanna Potiere, from the Indorum cohoba, and from Libussa of Bohemia.
Third, whether their morals and life correspond to sound faith, and which lives are chiefly to be considered here. The opinion of Apollonius concerning Quintilla and Maximilla. In what way morals are to be understood and examined. Peter Sartor of Antwerp, the pseudo-hermit. Certain dangers of mental prayer by reason of the unitive way. The fall of the Beghards, Beguines, Dulcinists, Lollards, and Illuminati. Many other dangerous rocks. The hermit in Cassian; Brother John of Rupescissa; Brother Francis Crucius.
Fourth, bodily constitution.
Fifth, conversation and state of life.
Sixth, age and sex.
Seventh, whether they are novices in the spiritual life. The example of Francis Pico, who by this indication detected the fallacy of a marvelous revelation.
Section III: On Revelations of Women Who Are Not Saints
Little credence should be given to this sex, and why it is easily deceived. What should especially be considered in the morals of women.
Those deceived by the visions of little women: Tertullian, and in our own time Brother Francis de la Cruz, whose remarkable history is narrated. Magdalena de la Cruz at Cordoba deceived many. Also in Belgium there was a certain possessed nun, in whom the deceived believed that Christ was speaking and consecrating the host or Eucharistic bread.
How dangerous association even with pious little women is for confessors, from Gerson. Whether the states of virginity, marriage, and widowhood are to be attended to in this matter, against Le Loyer.
Section IV: On Revelations of Virgins and Women Who Are Canonized or Noted for Sanctity
St. Angela of Bohemia. St. Bridget, the Swedish widow. Blessed Brigid, the Scottish virgin. St. Gertrude of Brabant. St. Hildegard. St. Elizabeth of Schonau is defended. St. Catherine of Siena.
At what value the revelations of these women are to be held. Henry of Hesse and Sibyllanus are refuted. Their objections are solved, and the prophecies of the saints are defended.
The prophecy of Blessed Catherine of Siena concerning the Immaculate Conception of the Blessed Virgin Mary is examined. A passage from the sermons of Blessed Catherine of Siena is also examined, and likewise a passage of St. Antoninus. The manner of reconciling revelations.
Section V: On Indications Sought from the Nature of the Revelation Itself
When more deference should be given to a revelation received by someone awake than to one received by someone sleeping.
A revelation is not divine when it does not agree with divine wisdom, or does not help toward a greater good, or incites to singularity or disobedience, or to sudden doctrine. The example of St. Simeon of Trier; another of the Premonstratensians in the time of St. Norbert; the virgins of Arona.
The degrees of pride in illusions are considered. Indications of false revelation from lasciviousness and shamelessness; the example of Robert and another of St. Dunstan.
How dangerous it is, under the pretext of revelation, for anyone to follow his own judgment against obedience. The example of Genebald, bishop of Laon; another of St. William, Duke of Aquitaine.
Another example, of St. Abraham. The remarkable illusion of the virgin of Ghent, who believed that while preserving her virginity she would become a mother.
The illusion of Blessed Secundellus. Under the appearance of the fruit of souls, how he conquered the supplanter. The examples of St. Matrona and St. Marcellus.
Section V: On Indications Sought from the Nature of the Revelation Itself
The piety, doctrine, and prudence of Blessed Angela; and the deception of a demon detected. Blessed Jordan was several times assailed under the pretext of good. The remedy of spitting in the face. The notable opinion of St. Meinulph.
It must be considered whether good things are poured out mixed with evil things. The story of Blessed Mary of Oignies, and another of Blessed Vincent Ferrer. The best remedy is prayer. The examples of St. Guthlac and of another St. Elphege.
The judgment and teaching of Blessed Arsenius the abbot in this matter. Whether the revelation could have been had by human prudence; whether it is taken from sacred Scripture or disagrees with it; whether it is confirmed by other revelations. The examples of St. Hermann of Steinfeld, who was also called Joseph, and why; of the patriarch Eutychius; and of Blessed William of Rotschild.
St. Adalbert, Blessed Meinulph, and Peter of Cluny. If there are conflicting revelations, which one is to be believed?
Section VI: On Judgments Sought from the Circumstances of Revelations
What things must be considered concerning the end or purpose. John of Varennes and John Hus were deceived. St. Arsenius, Blessed Hildegard, and Blessed Lydwine of Brabant were cautious and circumspect. The thoughts preceding and following must be noted. What the effect of true revelations is, from Hucbald, with the example of St. Aldegonde.
It is useful to oppose the sign of the cross to a vision; the example of St. Oswald the bishop. The manner in which a vision introduces itself must be considered. The teaching of Father Ignatius Loyola. The joy and horror by which the soul is struck must be noted. The teaching of St. Antoninus, explained through Blessed Catherine of Siena, and a further explanation of it. A certain common opinion is explained: that those who have seen the spirits of the dead quickly die.
Likewise it must be noted whether a revelation is confirmed by true miracles. The example of a noble matron and St. Winwaloe. A revelation is false if what it predicted absolutely does not happen, even in the smallest thing. From this it is clear that the revelations of Catherine of Racconigi, Margaret of Ravenna, Brother Aloysius Bertrand, and Joan of Lorraine, called La Pucelle, were true. Joan is defended against the calumnies of the English, from the judicial acts. It is also clear that the revelations of the Montanists, John of Rupescissa, the Portuguese nun, Francis de la Cruz, and Jerome Savonarola, or the Ferrarese, were false.
The matter of Savonarola is discussed carefully against certain people. On James Brocard and Blessed Elizabeth Barton. The mode of revelation, which is various, must be noted.