e contingencies?

(4) Whether a prophet knows all possible matters of prophecy?

(5) Whether a prophet distinguishes that which he perceives by the
gift of God, from that which he perceives by his own spirit?

(6) Whether anything false can be the matter of prophecy?
_______________________

FIRST ARTICLE [II-II, Q. 171, Art. 1]

Whether Prophecy Pertains to Knowledge?

Objection 1: It would seem that prophecy does not pertain to
knowledge. For it is written (Ecclus. 48:14) that after death the
body of Eliseus prophesied, and further on (Ecclus. 49:18) it is said
of Joseph that "his bones were visited, and after death they
prophesied." Now no knowledge remains in the body or in the bones
after death. Therefore prophecy does not pertain to knowledge.

Obj. 2: Further, it is written (1 Cor. 14:3): "He that prophesieth,
speaketh to men unto edification." Now speech is not knowledge
itself, but its effect. Therefore it would seem that prophecy does
not pertain to knowledge.

Obj. 3: Further, every cognitive perfection excludes folly and
madness. Yet both of these are consistent with prophecy; for it is
written (Osee 9:7): "Know ye, O Israel, that the prophet was foolish
and mad [*Vulg.: 'the spiritual man was mad']." Therefore prophecy is
not a cognitive perfection.

Obj. 4: Further, just as revelation regards the intellect, so
inspiration regards, apparently, the affections, since it denotes a
kind of motion. Now prophecy is described as "inspiration" or
"revelation," according to Cassiodorus [*Prolog. super Psalt. i].
Therefore it would seem that prophecy does not pertain to the
intellect more than to the affections.

_On the contrary,_ It is written (1 Kings 9:9): "For he that is now
called a prophet, in time past was called a seer." Now sight pertains
to knowledge. Therefore prophecy pertains to knowledge.

_I answer that,_ Prophecy first and chiefly consists in knowledge,
because, to wit, prophets know things that are far (_procul_) removed
from man's knowledge. Wherefore they may be said to take their name
from _phanos_, "apparition," because things appear to them from afar.
Wherefore, as Isidore states (Etym. vii, 8), "in the Old Testament,
they were called Seers, because they saw what others saw not, and
surveyed things hidden in mystery." Hence among heathen nations they
were known as _vates,_ "on account of their power of mind (_vi
mentis_)," [*The Latin _vates_ is from the Greek _phates_, and may