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 in which prophecies are uttered: thus it is stated that "the Lord spake to such and such a prophet," or that "the word of the Lord," or "the hand of the Lord was made upon him."
But a habit is an abiding form. Wherefore it is evident that, properly speaking, prophecy is not a habit.
Reply Obj. 1: This division of the Philosopher's does not comprise absolutely all that is in the soul, but only such as can be principles of moral actions, which are done sometimes from passion, sometimes from habit, sometimes from mere power, as in the case of those who perform an action from the judgment of their reason before having the habit of that action.
However, prophecy may be reduced to a passion, provided we understand passion to denote any kind of receiving, in which sense the Philosopher says (De Anima iii, 4) that "to understand is, in a way, to be passive." For just as, in natural knowledge, the possible intellect is passive to the light of the active intellect, so too in prophetic knowledge the human intellect is passive to the enlightening of the Divine light.
Reply Obj. 2: Just as in corporeal things, when a passion ceases, there remains a certain aptitude to a repetition of the passion—thus wood once ignited is more easily ignited again, so too in the prophet's intellect, after the actual enlightenment has ceased, there remains an aptitude to be enlightened anew—thus when the mind has once been aroused to devotion, it is more easily recalled to its former devotion. Hence Augustine says (De orando Deum. Ep. cxxx, 9) that our prayers need to be frequent, "lest devotion be extinguished as soon as it is kindled."
We might, however, reply that a person is called a prophet, even while his prophetic enlightenment ceases to be actual, on account of his being deputed by God, according to Jer. 1:5, "And I made thee a prophet unto the nations."
Reply Obj. 3: Every gift of grace raises man to something above human nature, and this may happen in two ways. First, as to the substance of the act—for instance, the working of miracles, and the knowledge of the uncertain and hidden things of Divine wisdom—and for such acts man is not granted a habitual gift of grace. Secondly, a thing is above human nature as to the mode but not the substance of the act—for instance to love God and to know Him in the mirror of His creatures—and for this a habitual gift of grace is bestowed. _______________________
THIRD ARTICLE [II-II, Q. 171, Art. 3]
Whether Prophecy Is Only About Future Contingencies?
Objection 1: It would seem that prophecy is only about future contingencies. For Cassiodorus says [*Prol. super Psalt. i] that "prophecy is a Divine inspiration or revelation, announcing the issue of things with unchangeable truth." Now issues pertain to future contingencies. Therefore the prophetic revelation is about future contingencies alone.