the common aspect of being unknowable to man except by Divine
revelation; whereas those that are the matter of _wisdom, knowledge,_
and the _interpretation of speeches,_ can be known by man through
natural reason, but are manifested in a higher way through the
enlightening of the Divine light. As to _faith,_ although it is about
things invisible to man, it is not concerned with the knowledge of
the things believed, but with a man's certitude of assent to things
known by others.

Reply Obj. 3: The formal element in prophetic knowledge is the Divine
light, which being one, gives unity of species to prophecy, although
the things prophetically manifested by the Divine light are diverse.
_______________________

FOURTH ARTICLE [II-II, Q. 171, Art. 4]

Whether by the Divine Revelation a Prophet Knows All That Can Be
Known Prophetically?

Objection 1: It would seem that by the Divine revelation a prophet
knows all that can be known prophetically. For it is written (Amos
3:7): "The Lord God doth nothing without revealing His secret to His
servants the prophets." Now whatever is revealed prophetically is
something done by God. Therefore there is not one of them but what is
revealed to the prophet.

Obj. 2: Further, "God's works are perfect" (Deut. 32:4). Now prophecy
is a "Divine revelation," as stated above (A. 3). Therefore it is
perfect; and this would not be so unless all possible matters of
prophecy were revealed prophetically, since "the perfect is that
which lacks nothing" (Phys. iii, 6). Therefore all possible matters
of prophecy are revealed to the prophet.

Obj. 3: Further, the Divine light which causes prophecy is more
powerful than the right of natural reason which is the cause of human
science. Now a man who has acquired a science knows whatever pertains
to that science; thus a grammarian knows all matters of grammar.
Therefore it would seem that a prophet knows all matters of prophecy.

_On the contrary,_ Gregory says (Hom. i super Ezech.) that "sometimes
the spirit of prophecy indicates the present to the prophet's mind
and nowise the future; and sometimes it points not to the present but
to the future." Therefore the prophet does not know all matters of
prophecy.

_I answer that,_ Things which differ from one another need not exist
simultaneously, save by reason of some one thing in which they are
connected and on which they depend: thus it has been stated above
(I-II, Q. 65, AA. 1, 2) that all the v