burning of the city under the figure of a boiling cauldron (Jer.
1:13). Thirdly, it is evidently a still higher degree of prophecy when a prophet not only sees signs of words or deeds, but also, either awake or asleep, sees someone speaking or showing something to him, since this proves the prophet's mind to have approached nearer to the cause of the revelation. Fourthly, the height of a degree of prophecy may be measured according to the appearance of the person seen: for it is a higher degree of prophecy, if he who speaks or shows something to the waking or sleeping prophet be seen by him under the form of an angel, than if he be seen by him under the form of man: and higher still is it, if he be seen by the prophet whether asleep or awake, under the appearance of God, according to Isa. 6:1, "I saw the Lord sitting."
But above all these degrees there is a third kind of prophecy, wherein an intelligible and supernatural truth is shown without any imaginary vision. However, this goes beyond the bounds of prophecy properly so called, as stated above (A. 2, ad 3); and consequently the degrees of prophecy are properly distinguished according to imaginary vision.
Reply Obj. 1: We are unable to know how to distinguish the intellectual light, except by means of imaginary or sensible signs.
Hence the difference in the intellectual light is gathered from the difference in the things presented to the imagination.
Reply Obj. 2: As stated above (Q. 171, A. 2), prophecy is by way, not of an abiding habit, but of a transitory passion; wherefore there is nothing inconsistent if one and the same prophet, at different times, receive various degrees of prophetic revelation.
Reply Obj. 3: The words and deeds mentioned there do not pertain to the prophetic revelation, but to the announcement, which is made according to the disposition of those to whom that which is revealed to the prophet is announced; and this is done sometimes by words, sometimes by deeds. Now this announcement, and the working of miracles, are something consequent upon prophecy, as stated above (Q.
171, A. 1).
Whether Moses Was the Greatest of the Prophets?
Objection 1: It would seem that Moses was not the greatest of the prophets. For a gloss at the beginning of the Psalter says that "David is called the prophet by way of excellence." Therefore Moses was not the greatest of all.
Obj. 2: Further, greater miracles were wrought by Josue, who made the sun and moon to stand still (Josh. 10:12-14), and by Isaias, who made the sun to turn back (Isa. 38:8), than by Moses, who divided the Red Sea (Ex. 14:21). In like manner greater miracles were wrought by Elias, of whom it is written (Ecclus. 48:4, 5): "Who can glory like to thee? Who raisedst up a dead man from below." Therefore Moses was not the greatest of the prophets.
Obj. 3: Further, it is written (Matt. 11:11) that "there hath not risen, among them that are born of women, a greater than John the Baptist." Therefore Moses was not greater than all the prophets.
_On the contrary,_ It is written (Deut. 34:10): "There arose no more a prophet in Israel like unto Moses."
_I answer that,_ Although in some respect one or other of the prophets was greater than Moses, yet Moses was simply the greatest of all. For, as stated above (A. 3; Q. 171, A. 1), in prophecy we may consider not only the knowledge, whether by intellectual or by imaginary vision, but also the announcement and the confirmation by miracles. Accordingly Moses was greater than the other prophets.
First, as regards the intellectual vision, since he saw God's very essence, even as Paul in his rapture did, according to Augustine (Gen. ad lit. xii, 27). Hence it is written (Num. 12:8) that he saw God "plainly and not by riddles." Secondly, as regards the imaginary vision, which he had at his call, as it were, for not only did he hear words, but also saw one speaking to him under the form of God, and this not only while asleep, but even when he was awake. Hence it is written (Ex. 33:11) that "the Lord spoke to Moses face to face, as a man is wont to speak to his friend." Thirdly, as regards the working of miracles which he wrought on a whole nation of unbelievers. Wherefore it is written (Deut. 34:10, 11): "There arose no more a prophet in Israel like unto Moses, whom the Lord knew face to face: in all the signs and wonders, which He sent by him, to do in the land of Egypt to Pharaoh, and to all his servants, and to his whole land."
Reply Obj. 1: The prophecy of David approaches near to the vision of Moses, as regards the intellectual vision, because both received a revelation of intelligible and supernatural truth, without any imaginary vision. Yet the vision of Moses was more excellent as regards the knowledge of the Godhead; while David more fully knew and expressed the mysteries of Christ's incarnation.
Reply Obj. 2: These signs of the prophets mentioned were greater as to the substance of the thing done; yet the miracles of Moses were greater as regards the way in which they were done, since they were wrought on a whole people.
Reply Obj. 3: John belongs to the New Testament, whose ministers take precedence even of Moses, since they are spectators of a fuller revelation, as stated in 2 Cor. 3.
Whether There Is a Degree of Prophecy in the Blessed?
Objection 1: It would seem that there is a degree of prophecy in the blessed. For, as stated above (A. 4), Moses saw the Divine essence, and yet he is called a prophet. Therefore in like manner the blessed can be called prophets.
Obj. 2: Further, prophecy is a "divine revelation." Now divine revelations are made even to the blessed angels. Therefore even blessed angels can be prophets.
Obj. 3: Further, Christ was a comprehensor from the moment of His conception; and yet He calls Himself a prophet (Matt. 13:57), when He says: "A prophet is not without honor, save in his own country."
Therefore even comprehensors and the blessed can be called prophets.
Obj. 4: Further, it is written of Samuel (Ecclus. 46:23): "He lifted up his voice from the earth in prophecy to blot out the wickedness of the nation." Therefore other saints can likewise be called prophets after they have died.
_On the contrary,_ The prophetic word is compared (2 Pet. 1:19) to a "light that shineth in a dark place." Now there is no darkness in the blessed. Therefore they cannot be called prophets.
_I answer that,_ Prophecy denotes vision of some supernatural truth as being far remote from us. This happens in two ways. First, on the part of the knowledge itself, because, to wit, the supernatural truth is not known in itself, but in some of its effects; and this truth will be more remote if it be known by means of images of corporeal things, than if it be known in its intelligible effects; and such most of all is the prophetic vision, which is conveyed by images and likenesses of corporeal things. Secondly, vision is remote on the part of the seer, because, to wit, he has not yet attained completely to his ultimate perfection, according to 2 Cor. 5:6, "While we are in the body, we are absent from the Lord."
Now in neither of these ways are the blessed remote; wherefore they cannot be called prophets.
Reply Obj. 1: This vision of Moses was interrupted after the manner of a passion, and was not permanent like the beatific vision, wherefore he was as yet a seer from afar. For this reason his vision did not entirely lose the character of prophecy.
Reply Obj. 2: The divine revelation is made to the angels, not as being far distant, but as already wholly united to God; wherefore their revelation has not the character of prophecy.
Reply Obj. 3: Christ was at the same time comprehensor and wayfarer [*Cf. III, QQ. 9, seqq.]. Consequently the notion of prophecy is not applicable to Him as a comprehensor, but only as a wayfarer.
Reply Obj. 4: Samuel had not yet attained to the state of blessedness. Wherefore although by God's will the soul itself of Samuel foretold to Saul the issue of the war as revealed to him by God, this pertains to the nature of prophecy. It is not the same with the saints who are now in heaven. Nor does it make any difference that this is stated to have been brought about by the demons' art, because although the demons are unable to evoke the soul of a saint, or to force it to do any particular thing, this can be done by the power of God, so that when the demon is consulted, God Himself declares the truth by His messenger: even as He gave a true answer by Elias to the King's messengers who were sent to consult the god of Accaron (4 Kings 1).
It might also be replied [*The Book of Ecclesiasticus was not as yet declared by the Church to be Canonical Scripture; Cf. I, Q. 89, A. 8, ad 2] that it was not the soul of Samuel, but a demon impersonating him; and that the wise man calls him Samuel, and describes his prediction as prophetic, in accordance with the thoughts of Saul and the bystanders who were of this opinion.
Whether the Degrees of Prophecy Change As Time Goes On?
Objection 1: It would seem that the degrees of prophecy change as time goes on. For prophecy is directed to the knowledge of Divine things, as stated above (A. 2). Now according to Gregory (Hom. in Ezech.), "knowledge of God went on increasing as time went on."
Therefore degrees of prophecy should be distinguished according to the process of time.
Obj. 2: Further, prophetic revelation is conveyed by God speaking to man; while the prophets declared both in words and in writing the things revealed to them. Now it is written (1 Kings 3:1) that before the time of Samuel "the word of the Lord was precious," i.e. rare; and yet afterwards it was delivered to many. In like manner the books of the prophets do not appear to have been written before the time of Isaias, to whom it was said (Isa. 8:1): "Take thee a great book and write in it with a man's pen," after which many prophets wrote their prophecies. Therefore it would seem that in course of time the degree of prophecy made progress.
Obj. 3: Further, our Lord said (Matt. 11:13): "The prophets and the law prophesied until John"; and afterwards the gift of prophecy was in Christ's disciples in a much more excellent manner than in the prophets of old, according to Eph. 3:5, "In other generations" the mystery of Christ "was not known to the sons of men, as it is now revealed to His holy apostles and prophets in the Spirit." Therefore it would seem that in course of time the degree of prophecy advanced.
_On the contrary,_ As stated above (A. 4), Moses was the greatest of the prophets, and yet he preceded the other prophets. Therefore prophecy did not advance in degree as time went on.
_I answer that,_ As stated above (A. 2), prophecy is directed to the knowledge of Divine truth, by the contemplation of which we are not only instructed in faith, but also guided in our actions, according to Ps. 42:3, "Send forth Thy light and Thy truth: they have conducted me." Now our faith consists chiefly in two things: first, in the true knowledge of God, according to Heb. 11:6, "He that cometh to God must believe that He is"; secondly, in the mystery of Christ's incarnation, according to John 14:1, "You believe in God, believe also in Me." Accordingly, if we speak of prophecy as directed to the Godhead as its end, it progressed according to three divisions of time, namely before the law, under the law, and under grace. For before the law, Abraham and the other patriarchs were prophetically taught things pertinent to faith in the Godhead. Hence they are called prophets, according to Ps. 104:15, "Do no evil to My prophets," which words are said especially on behalf of Abraham and Isaac. Under the Law prophetic revelation of things pertinent to faith in the Godhead was made in a yet more excellent way than hitherto, because then not only certain special persons or families but the whole people had to be instructed in these matters. Hence the Lord said to Moses (Ex. 6:2, 3): "I am the Lord that appeared to Abraham, to Isaac, and to Jacob, by the name of God almighty, and My name Adonai I did not show to them"; because previously the patriarchs had been taught to believe in a general way in God, one and Almighty, while Moses was more fully instructed in the simplicity of the Divine essence, when it was said to him (Ex. 3:14): "I am Who am"; and this name is signified by Jews in the word "Adonai" on account of their veneration for that unspeakable name. Afterwards in the time of grace the mystery of the Trinity was revealed by the Son of God Himself, according to Matt. 28:19: "Going...teach ye all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost."
In each state, however, the most excellent revelation was that which was given first. Now the first revelation, before the Law, was given to Abraham, for it was at that time that men began to stray from faith in one God by turning aside to idolatry, whereas hitherto no such revelation was necessary while all persevered in the worship of one God. A less excellent revelation was made to Isaac, being founded on that which was made to Abraham. Wherefore it was said to him (Gen.
26:24): "I am the God of Abraham thy father," and in like manner to Jacob (Gen. 28:13): "I am the God of Abraham thy father, and the God of Isaac." Again in the state of the Law the first revelation which was given to Moses was more excellent, and on this revelation all the other revelations to the prophets were founded. And so, too, in the time of grace the entire faith of the Church is founded on the revelation vouchsafed to the apostles, concerning the faith in one God and three Persons, according to Matt. 16:18, "On this rock," i.e.
of thy confession, "I will build My Church."
As to the faith in Christ's incarnation, it is evident that the nearer men were to Christ, whether before or after Him, the more fully, for the most part, were they instructed on this point, and after Him more fully than before, as the Apostle declares (Eph. 3:5).
As regards the guidance of human acts, the prophetic revelation varied not according to the course of time, but according as circumstances required, because as it is written (Prov. 29:18), "When prophecy shall fail, the people shall be scattered abroad." Wherefore at all times men were divinely instructed about what they were to do, according as it was expedient for the spiritual welfare of the elect.
Reply Obj. 1: The saying of Gregory is to be referred to the time before Christ's incarnation, as regards the knowledge of this mystery.
Reply Obj. 2: As Augustine says (De Civ. Dei xviii, 27), "just as in the early days of the Assyrian kingdom promises were made most explicitly to Abraham, so at the outset of the western Babylon," which is Rome, "and under its sway Christ was to come, in Whom were to be fulfilled the promises made through the prophetic oracles testifying in word and writing to that great event to come," the promises, namely, which were made to Abraham. "For while prophets were scarcely ever lacking to the people of Israel from the time that they began to have kings, it was exclusively for their benefit, not for that of the nations. But when those prophetic writings were being set up with greater publicity, which at some future time were to benefit the nations, it was fitting to begin when this city," Rome to wit, "was being built, which was to govern the nations."
The reason why it behooved that nation to have a number of prophets especially at the time of the kings, was that then it was not over-ridden by other nations, but had its own king; wherefore it behooved the people, as enjoying liberty, to have prophets to teach them what to do.
Reply Obj. 3: The prophets who foretold the coming of Christ could not continue further than John, who with his finger pointed to Christ actually present. Nevertheless as Jerome says on this passage, "This does not mean that there were no more prophets after John. For we read in the Acts of the apostles that Agabus and the four maidens, daughters of Philip, prophesied." John, too, wrote a prophetic book about the end of the Church; and at all times there have not been lacking persons having the spirit of prophecy, not indeed for the declaration of any new doctrine of faith, but for the direction of human acts. Thus Augustine says (De Civ. Dei v, 26) that "the emperor Theodosius sent to John who dwelt in the Egyptian desert, and whom he knew by his ever-increasing fame to be endowed with the prophetic spirit: and from him he received a message assuring him of victory."
QUESTION 175 OF RAPTURE (In Six Articles) We must now consider rapture. Under this head there are six points of inquiry: (1) Whether the soul of man is carried away to things divine?
(2) Whether rapture pertains to the cognitive or to the appetitive power?
(3) Whether Paul when in rapture saw the essence of God?
(4) Whether he was withdrawn from his senses?
(5) Whether, when in that state, his soul was wholly separated from his body?
(6) What did he know, and what did he not know about this matter?
Whether the Soul of Man Is Carried Away to Things Divine?
Objection 1: It would seem that the soul of man is not carried away to things divine. For some define rapture as "an uplifting by the power of a higher nature, from that which is according to nature to that which is above nature" [*Reference unknown; Cf. De Veritate xiii, 1]. Now it is in accordance with man's nature that he be uplifted to things divine; for Augustine says at the beginning of his Confessions: "Thou madest us, Lord, for Thyself, and our heart is restless, till it rest in Thee." Therefore man's soul is not carried away to things divine.
Obj. 2: Further, Dionysius says (Div. Nom. viii) that "God's justice is seen in this that He treats all things according to their mode and dignity." But it is not in accordance with man's mode and worth that he be raised above what he is according to nature. Therefore it would seem that man's soul is not carried away to things divine.
Obj. 3: Further, rapture denotes violence of some kind. But God rules us not by violence or force, as Damascene says [*De Fide Orth. ii, 30]. Therefore man's soul is not carried away to things divine.
_On the contrary,_ The Apostle says (2 Cor. 12:2): "I know a man in Christ...rapt even to the third heaven." On which words a gloss says: "Rapt, that is to say, uplifted contrary to nature."
_I answer that,_ Rapture denotes violence of a kind as stated above (Obj. 3); and "the violent is that which has its principle without, and in which he that suffers violence concurs not at all" (Ethic.
iii, 1). Now everything concurs in that to which it tends in accordance with its proper inclination, whether voluntary or natural.
Wherefore he who is carried away by some external agent, must be carried to something different from that to which his inclination tends. This difference arises in two ways: in one way from the end of the inclination--for instance a stone, which is naturally inclined to be borne downwards, may be thrown upwards; in another way from the manner of tending--for instance a stone may be thrown downwards with greater velocity than consistent with its natural movement.
Accordingly man's soul also is said to be carried away, in a twofold manner, to that which is contrary to its nature: in one way, as regards the term of transport--as when it is carried away to punishment, according to Ps. 49:22, "Lest He snatch you away, and there be none to deliver you"; in another way, as regards the manner connatural to man, which is that he should understand the truth through sensible things. Hence when he is withdrawn from the apprehension of sensibles, he is said to be carried away, even though he be uplifted to things whereunto he is directed naturally: provided this be not done intentionally, as when a man betakes himself to sleep which is in accordance with nature, wherefore sleep cannot be called rapture, properly speaking.
This withdrawal, whatever its term may be, may arise from a threefold cause. First, from a bodily cause, as happens to those who suffer abstraction from the senses through weakness: secondly, by the power of the demons, as in those who are possessed: thirdly, by the power of God. In this last sense we are now speaking of rapture, whereby a man is uplifted by the spirit of God to things supernatural, and withdrawn from his senses, according to Ezech. 8:3, "The spirit lifted me up between the earth and the heaven, and brought me in the vision of God into Jerusalem."
It must be observed, however, that sometimes a person is said to be carried away, not only through being withdrawn from his senses, but also through being withdrawn from the things to which he was attending, as when a person's mind wanders contrary to his purpose.
But this is to use the expression in a less proper signification.
Reply Obj. 1: It is natural to man to tend to divine things through the apprehension of things sensible, according to Rom. 1:20, "The invisible things of God...are clearly seen, being understood by the things that are made." But the mode, whereby a man is uplifted to divine things and withdrawn from his senses, is not natural to man.
Reply Obj. 2: It belongs to man's mode and dignity that he be uplifted to divine things, from the very fact that he is made to God's image. And since a divine good infinitely surpasses the faculty of man in order to attain that good, he needs the divine assistance which is bestowed on him in every gift of grace. Hence it is not contrary to nature, but above the faculty of nature that man's mind be thus uplifted in rapture by God.
Reply Obj. 3: The saying of Damascene refers to those things which a man does by himself. But as to those things which are beyond the scope of the free-will, man needs to be uplifted by a stronger operation, which in a certain respect may be called force if we consider the mode of operation, but not if we consider its term to which man is directed both by nature and by his intention.
Whether Rapture Pertains to the Cognitive Rather Than to the Appetitive Power?
Objection 1: It would seem that rapture pertains to the appetitive rather than to the cognitive power. For Dionysius says (Div. Nom.
iv): "The Divine love causes ecstasy." Now love pertains to the appetitive power. Therefore so does ecstasy or rapture.
Obj. 2: Further, Gregory says (Dial. ii, 3) that "he who fed the swine debased himself by a dissipated mind and an unclean life; whereas Peter, when the angel delivered him and carried him into ecstasy, was not beside himself, but above himself." Now the prodigal son sank into the depths by his appetite. Therefore in those also who are carried up into the heights it is the appetite that is affected.
Obj. 3: Further, a gloss on Ps. 30:1, "In Thee, O Lord, have I hoped, let me never be confounded," says in explaining the title [*Unto the end, a psalm for David, in an ecstasy]: "_Ekstasis_ in Greek signifies in Latin _excessus mentis,_ an aberration of the mind. This happens in two ways, either through dread of earthly things or through the mind being rapt in heavenly things and forgetful of this lower world." Now dread of earthly things pertains to the appetite.
Therefore rapture of the mind in heavenly things, being placed in opposition to this dread, also pertains to the appetite.
_On the contrary,_ A gloss on Ps. 115:2, "I said in my excess: Every man is a liar," says: "We speak of ecstasy, not when the mind wanders through fear, but when it is carried aloft on the wings of revelation." Now revelation pertains to the intellective power.
Therefore ecstasy or rapture does also.
_I answer that,_ We can speak of rapture in two ways. First, with regard to the term of rapture, and thus, properly speaking, rapture cannot pertain to the appetitive, but only to the cognitive power.
For it was stated (A. 1) that rapture is outside the inclination of the person who is rapt; whereas the movement of the appetitive power is an inclination to an appetible good. Wherefore, properly speaking, in desiring something, a man is not rapt, but is moved by himself.
Secondly, rapture may be considered with regard to its cause, and thus it may have a cause on the part of the appetitive power. For from the very fact that the appetite is strongly affected towards something, it may happen, owing to the violence of his affection, that a man is carried away from everything else. Moreover, it has an effect on the appetitive power, when for instance a man delights in the things to which he is rapt. Hence the Apostle said that he was rapt, not only "to the third heaven"--which pertains to the contemplation of the intellect--but also into "paradise," which pertains to the appetite.
Reply Obj. 1: Rapture adds something to ecstasy. For ecstasy means simply a going out of oneself by being placed outside one's proper violence in addition. Accordingly ecstasy may pertain to the appetitive power, as when a man's appetite tends to something outside him, and in this sense Dionysius says that "the Divine love causes ecstasy," inasmuch as it makes man's appetite tend to the object loved. Hence he says afterwards that "even God Himself, the cause of all things, through the overflow of His loving goodness, goes outside Himself in His providence for all beings." But even if this were said expressly of rapture, it would merely signify that love is the cause of rapture.
Reply Obj. 2: There is a twofold appetite in man; to wit, the intellective appetite which is called the will, and the sensitive appetite known as the sensuality. Now it is proper to man that his lower appetite be subject to the higher appetite, and that the higher move the lower. Hence man may become outside himself as regards the appetite, in two ways. In one way, when a man's intellective appetite tends wholly to divine things, and takes no account of those things whereto the sensitive appetite inclines him; thus Dionysius says (Div. Nom. iv) that "Paul being in ecstasy through the vehemence of Divine love" exclaimed: "I live, now not I, but Christ liveth in me."
In another way, when a man tends wholly to things pertaining to the lower appetite, and takes no account of his higher appetite. It is thus that "he who fed the swine debased himself"; and this latter kind of going out of oneself, or being beside oneself, is more akin than the former to the nature of rapture because the higher appetite is more proper to man. Hence when through the violence of his lower appetite a man is withdrawn from the movement of his higher appetite, it is more a case of being withdrawn from that which is proper to him. Yet, because there is no violence therein, since the will is able to resist the passion, it falls short of the true nature of rapture, unless perchance the passion be so strong that it takes away entirely the use of reason, as happens to those who are mad with anger or love.
It must be observed, however, that both these excesses affecting the appetite may cause an excess in the cognitive power, either because the mind is carried away to certain intelligible objects, through being drawn away from objects of sense, or because it is caught up into some imaginary vision or fanciful apparition.
Reply Obj. 3: Just as love is a movement of the appetite with regard to good, so fear is a movement of the appetite with regard to evil.
Wherefore either of them may equally cause an aberration of mind; and all the more since fear arises from love, as Augustine says (De Civ.
Dei xiv, 7, 9).
Whether Paul, When in Rapture, Saw the Essence of God?
Objection 1: It would seem that Paul, when in rapture, did not see the essence of God. For just as we read of Paul that he was rapt to the third heaven, so we read of Peter (Acts 10:10) that "there came upon him an ecstasy of mind." Now Peter, in his ecstasy, saw not God's essence but an imaginary vision. Therefore it would seem that neither did Paul see the essence of God.
Obj. 2: Further, the vision of God is beatific. But Paul, in his rapture, was not beatified; else he would never have returned to the unhappiness of this life, but his body would have been glorified by the overflow from his soul, as will happen to the saints after the resurrection, and this clearly was not the case. Therefore Paul when in rapture saw not the essence of God.
Obj. 3: Further, according to 1 Cor. 13:10-12, faith and hope are incompatible with the vision of the Divine essence. But Paul when in this state had faith and hope. Therefore he saw not the essence of God.
Obj. 4: Further, as Augustine states (Gen. ad lit. xii, 6, 7), "pictures of bodies are seen in the imaginary vision." Now Paul is stated (2 Cor. 12:2, 4) to have seen certain pictures in his rapture, for instance of the "third heaven" and of "paradise." Therefore he would seem to have been rapt to an imaginary vision rather than to the vision of the Divine essence.
_On the contrary,_ Augustine (Ep. CXLVII, 13; ad Paulin., de videndo Deum) concludes that "possibly God's very substance was seen by some while yet in this life: for instance by Moses, and by Paul who in rapture heard unspeakable words, which it is not granted unto man to utter."
_I answer that,_ Some have said that Paul, when in rapture, saw "not the very essence of God, but a certain reflection of His clarity."
But Augustine clearly comes to an opposite decision, not only in his book (De videndo Deum), but also in Gen. ad lit. xii, 28 (quoted in a gloss on 2 Cor. 12:2). Indeed the words themselves of the Apostle indicate this. For he says that "he heard secret words, which it is not granted unto man to utter": and such would seem to be words pertaining to the vision of the blessed, which transcends the state of the wayfarer, according to Isa. 64:4, "Eye hath not seen, O God, besides Thee, what things Thou hast prepared for them that love [Vulg.: 'wait for'] Thee" [*1 Cor. 2:9]. Therefore it is more becoming to hold that he saw God in His essence.
Reply Obj. 1: Man's mind is rapt by God to the contemplation of divine truth in three ways. First, so that he contemplates it through certain imaginary pictures, and such was the ecstasy that came upon Peter. Secondly, so that he contemplates the divine truth through its intelligible effects; such was the ecstasy of David, who said (Ps.
115:11): "I said in my excess: Every man is a liar." Thirdly, so that he contemplates it in its essence. Such was the rapture of Paul, as also of Moses [*Cf. Q. 174, A. 4]; and not without reason, since as Moses was the first Teacher of the Jews, so was Paul the first Reply Obj. 2: The Divine essence cannot be seen by a created intellect save through the light of glory, of which it is written (Ps. 35:10): "In Thy light we shall see light." But this light can be shared in two ways. First by way of an abiding form, and thus it beatifies the saints in heaven. Secondly, by way of a transitory passion, as stated above (Q. 171, A. 2) of the light of prophecy; and in this way that light was in Paul when he was in rapture. Hence this vision did not beatify him simply, so as to overflow into his body, but only in a restricted sense. Consequently this rapture pertains somewhat to prophecy.
Reply Obj. 3: Since, in his rapture, Paul was beatified not as to the habit, but only as to the act of the blessed, it follows that he had not the act of faith at the same time, although he had the habit.
Reply Obj. 4: In one way by the third heaven we may understand something corporeal, and thus the third heaven denotes the empyrean [*1 Tim. 2:7; Cf. I, Q. 12, A. 11, ad 2], which is described as the "third," in relation to the aerial and starry heavens, or better still, in relation to the aqueous and crystalline heavens. Moreover Paul is stated to be rapt to the "third heaven," not as though his rapture consisted in the vision of something corporeal, but because this place is appointed for the contemplation of the blessed. Hence the gloss on 2 Cor. 12 says that the "third heaven is a spiritual heaven, where the angels and the holy souls enjoy the contemplation of God: and when Paul says that he was rapt to this heaven he means that God showed him the life wherein He is to be seen forevermore."
In another way the third heaven may signify a supra-mundane vision.
Such a vision may be called the third heaven in three ways. First, according to the order of the cognitive powers. In this way the first heaven would indicate a supramundane bodily vision, conveyed through the senses; thus was seen the hand of one writing on the wall (Dan.
5:5); the second heaven would be an imaginary vision such as Isaias saw, and John in the Apocalypse; and the third heaven would denote an intellectual vision according to Augustine's explanation (Gen. ad lit. xii, 26, 28, 34). Secondly, the third heaven may be taken according to the order of things knowable, the first heaven being "the knowledge of heavenly bodies, the second the knowledge of heavenly spirits, the third the knowledge of God Himself." Thirdly, the third heaven may denote the contemplation of God according to the degrees of knowledge whereby God is seen. The first of these degrees belongs to the angels of the lowest hierarchy [*Cf. I, Q. 108, A. 1], the second to the angels of the middle hierarchy, the third to the angels of the highest hierarchy, according to the gloss on 2 Cor. 12.
And since the vision of God cannot be without delight, he says that he was not only "rapt to the third heaven" by reason of his contemplation, but also into "Paradise" by reason of the consequent delight.
Whether Paul, When in Rapture, Was Withdrawn from His Senses?
Objection 1: It would seem that Paul, when in rapture, was not withdrawn from his senses. For Augustine says (Gen. ad lit. xii, 28): "Why should we not believe that when so great an apostle, the teacher of the gentiles, was rapt to this most sublime vision, God was willing to vouchsafe him a glimpse of that eternal life which is to take the place of the present life?" Now in that future life after the resurrection the saints will see the Divine essence without being withdrawn from the senses of the body. Therefore neither did such a withdrawal take place in Paul.
Obj. 2: Further, Christ was truly a wayfarer, and also enjoyed an uninterrupted vision of the Divine essence, without, however, being withdrawn from His senses. Therefore there was no need for Paul to be withdrawn from his senses in order for him to see the essence of God.