Obj. 2: Knowledge of the future by means of dreams, comes either from the revelation of spiritual substances, or from a corporeal cause, as stated above (Q. 95, A. 6), when we were treating of divination. Now both these causes are more applicable to a person while asleep than while awake, because, while awake, the soul is occupied with external sensibles, so that it is less receptive of the subtle impressions either of spiritual substances, or even of natural causes; although as regards the perfection of judgment, the reason is more alert in waking than in sleeping.
Reply Obj. 3: Even dumb animals have no foreknowledge of future events, except as these are foreknown in their causes, whereby their imagination is moved more than man's, because man's imagination, especially in waking, is more disposed according to reason than according to the impression of natural causes. Yet reason effects much more amply in man, that which the impression of natural causes effects in dumb animals; and Divine grace by inspiring the prophecy assists man still more.
Reply Obj. 4: The prophetic light extends even to the direction of human acts; and in this way prophecy is requisite for the government of a people, especially in relation to Divine worship; since for this nature is not sufficient, and grace is necessary. _______________________
SECOND ARTICLE [II-II, Q. 172, Art. 2]
Whether Prophetic Revelation Comes Through the Angels?
Objection 1: It would seem that prophetic revelation does not come through the angels. For it is written (Wis. 7:27) that Divine wisdom "conveyeth herself into holy souls," and "maketh the friends of God, and the prophets." Now wisdom makes the friends of God immediately. Therefore it also makes the prophets immediately, and not through the medium of the angels.
Obj. 2: Further, prophecy is reckoned among the gratuitous graces.
But the gratuitous graces are from the Holy Ghost, according to 1
Cor. 12:4, "There are diversities of graces, but the same Spirit."
Therefore the prophetic revelation is not made by means of an angel.
Obj. 3: Further, Cassiodorus [*Prol. in Psalt. i] says that prophecy is a "Divine revelation": whereas if it were conveyed by the angels, it would be called an angelic revelation. Therefore prophecy is not bestowed by means of the angels.
On the contrary, Dionysius says (Coel. Hier. iv): "Our glorious fathers received Divine visions by means of the heavenly powers"; and he is speaking there of prophetic visions. Therefore prophetic revelation is conveyed by means of the angels.
I answer that, As the Apostle says (Rom. 13:1), "Things that are of God are well ordered [*Vulg.: 'Those that are, are ordained of God.']." Now the Divine ordering, according to Dionysius [*Coel. Hier. iv; Eccl. Hier. v], is such that the lowest things are directed by middle things. Now the angels hold a middle position between God and men, in that they have a greater share in the perfection of the Divine goodness than men have. Wherefore the Divine enlightenments and revelations are conveyed from God to men by the angels. Now prophetic knowledge is bestowed by Divine enlightenment and revelation. Therefore it is evident that it is conveyed by the angels.