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 Hence when he is withdrawn from the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 sen