se 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withdrawn from his senses, according to Ezech. 8:3, "The spirit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carried away, not only through being withdrawn from his senses, but
also through being withdrawn from the things to which he was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divine things and withdrawn from his senses, is not natural to man.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.
_______________________

SECOND ARTICLE [II-II, Q. 175, Art. 2]

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 d