h Is Accompanied by Intellective and
Imaginative Vision Is More Excellent Than That Which Is Accompanied
by Intellective Vision Alone?

Objection 1: It would seem that the prophecy which has intellective
and imaginative vision is more excellent than that which is
accompanied by intellective vision alone. For Augustine says (Gen. ad
lit. xii, 9): "He is less a prophet, who sees in spirit nothing but
the signs representative of things, by means of the images of things
corporeal: he is more a prophet, who is merely endowed with the
understanding of these signs; but most of all is he a prophet, who
excels in both ways," and this refers to the prophet who has
intellective together with imaginative vision. Therefore this kind of
prophecy is more excellent.

Obj. 2: Further, the greater a thing's power is, the greater the
distance to which it extends. Now the prophetic light pertains
chiefly to the mind, as stated above (Q. 173, A. 2). Therefore
apparently the prophecy that extends to the imagination is greater
than that which is confined to the intellect.

Obj. 3: Further, Jerome (Prol. in Lib. Reg.) distinguishes the
"prophets" from the "sacred writers." Now all those whom he calls
prophets (such as Isaias, Jeremias, and the like) had intellective
together with imaginative vision: but not those whom he calls sacred
writers, as writing by the inspiration of the Holy Ghost (such as
Job, David, Solomon, and the like). Therefore it would seem more
proper to call prophets those who had intellective together with
imaginative vision, than those who had intellective vision alone.

Obj. 4: Further, Dionysius says (Coel. Hier. i) that "it is
impossible for the Divine ray to shine on us, except as screened
round about by the many-colored sacred veils." Now the prophetic
revelation is conveyed by the infusion of the divine ray. Therefore
it seems that it cannot be without the veils of phantasms.

_On the contrary,_ A gloss says at the beginning of the Psalter that
"the most excellent manner of prophecy is when a man prophesies by
the mere inspiration of the Holy Ghost, apart from any outward
assistance of deed, word, vision, or dream."

_I answer that,_ The excellence of the means is measured chiefly by
the end. Now the end of prophecy is the manifestation of a truth that
surpasses the faculty of man. Wherefore the more effective this
manifestation is, the more excellent the prophecy. But it is evident
that the manifestation of