sense of the body, is able to foresee the future
[*Cf. I, Q. 86, A. 4, ad 2]. Now this pertains to prophecy. Therefore
the soul can acquire prophecy naturally.

Obj. 2: Further, the human soul's knowledge is more alert while one
wakes than while one sleeps. Now some, during sleep, naturally
foresee the future, as the Philosopher asserts (De Somn. et Vigil.
[*De Divinat. per Somn. ii, which is annexed to the work quoted]).
Much more therefore can a man naturally foreknow the future.

Obj. 3: Further, man, by his nature, is more perfect than dumb
animals. Yet some dumb animals have foreknowledge of future things
that concern them. Thus ants foreknow the coming rains, which is
evident from their gathering grain into their nest before the rain
commences; and in like manner fish foreknow a coming storm, as may be
gathered from their movements in avoiding places exposed to storm.
Much more therefore can men foreknow the future that concerns
themselves, and of such things is prophecy. Therefore prophecy comes
from nature.

Obj. 4: Further, it is written (Prov. 29:18): "When prophecy shall
fail, the people shall be scattered abroad"; wherefore it is evident
that prophecy is necessary for the stability of the human race. Now
"nature does not fail in necessaries" [*Aristotle, _De Anima_ iii,
9]. Therefore it seems that prophecy is from nature.

_On the contrary,_ It is written (2 Pet. 1:21): "For prophecy came
not by the will of man at any time, but the holy men of God spoke,
inspired by the Holy Ghost." Therefore prophecy comes not from
nature, but through the gift of the Holy Ghost.

_I answer that,_ As stated above (Q. 171, A. 6, ad 2) prophetic
foreknowledge may regard future things in two ways: in one way, as
they are in themselves; in another way, as they are in their causes.
Now, to foreknow future things, as they are in themselves, is proper
to the Divine intellect, to Whose eternity all things are present, as
stated in the First Part (Q. 14, A. 13). Wherefore such like
foreknowledge of the future cannot come from nature, but from Divine
revelation alone. On the other hand, future things can be foreknown
in their causes with a natural knowledge even by man: thus a
physician foreknows future health or death in certain causes, through
previous experimental knowledge of the order of those causes to such
effects. Such like knowledge of the future may be understood to be in
a man by nature in two ways. In one way that t