hich it takes place, even as an effect is proportionate
to its cause. Since then prophecy pertains to a knowledge that
surpasses natural reason, as stated above (A. 1), it follows that
prophecy requires an intellectual light surpassing the light of
natural reason. Hence the saying of Micah 7:8: "When I sit in
darkness, the Lord is my light." Now light may be in a subject in two
ways: first, by way of an abiding form, as material light is in the
sun, and in fire; secondly, by way of a passion, or passing
impression, as light is in the air. Now the prophetic light is not in
the prophet's intellect by way of an abiding form, else a prophet
would always be able to prophesy, which is clearly false. For Gregory
says (Hom. i super Ezech.): "Sometimes the spirit of prophecy is
lacking to the prophet, nor is it always within the call of his mind,
yet so that in its absence he knows that its presence is due to a
gift." Hence Eliseus said of the Sunamite woman (4 Kings 4:27): "Her
soul is in anguish, and the Lord hath hid it from me, and hath not
told me." The reason for this is that the intellectual light that is
in a subject by way of an abiding and complete form, perfects the
intellect chiefly to the effect of knowing the principle of the
things manifested by that light; thus by the light of the active
intellect the intellect knows chiefly the first principles of all
things known naturally. Now the principle of things pertaining to
supernatural knowledge, which are manifested by prophecy, is God
Himself, Whom the prophets do not see in His essence, although He is
seen by the blessed in heaven, in whom this light is by way of an
abiding and complete form, according to Ps. 35:10, "In Thy light we
shall see light."

It follows therefore that the prophetic light is in the prophet's
soul by way of a passion or transitory impression. This is indicated
Ex. 33:22: "When my glory shall pass, I will set thee in a hole of
the rock," etc., and 3 Kings 19:11: "Go forth and stand upon the
mount before the Lord; and behold the Lord passeth," etc. Hence it is
that even as the air is ever in need of a fresh enlightening, so too
the prophet's mind is always in need of a fresh revelation; thus a
disciple who has not yet acquired the principles of an art needs to
have every detail explained to him. Wherefore it is written (Isa.
1:4): "In the morning He wakeneth my ear, so that I may hear Him as a
master." This is also indicated by the very manner