ings of which he has
experience, and among which his life is spent. For example, sailors
compare their enemies to the winds, and their losses to a shipwreck.
In like manner Amos, who was a shepherd, likens the fear of God to
that which is inspired by the lion's roar." Now that which is
received by a thing according to the mode of the recipient requires a
natural disposition. Therefore prophecy requires a natural
disposition.

Obj. 2: Further, the considerations of prophecy are more lofty than
those of acquired science. Now natural indisposition hinders the
considerations of acquired science, since many are prevented by
natural indisposition from succeeding to grasp the speculations of
science. Much more therefore is a natural disposition requisite for
the contemplation of prophecy.

Obj. 3: Further, natural indisposition is a much greater obstacle
than an accidental impediment. Now the considerations of prophecy are
hindered by an accidental occurrence. For Jerome says in his
commentary on Matthew [*The quotation is from Origen, Hom. vi in
Num.] that "at the time of the marriage act, the presence of the Holy
Ghost will not be vouchsafed, even though it be a prophet that
fulfils the duty of procreation." Much more therefore does a natural
indisposition hinder prophecy; and thus it would seem that a good
natural disposition is requisite for prophecy.

_On the contrary,_ Gregory says in a homily for Pentecost (xxx in
Ev.): "He," namely the Holy Ghost, "fills the boy harpist and makes
him a Psalmist; He fills the herdsman plucking wild figs, and makes
him a prophet." Therefore prophecy requires no previous disposition,
but depends on the will alone of the Holy Ghost, of Whom it is
written (1 Cor. 12:2): "All these things, one and the same Spirit
worketh, dividing to every one according as He will."

_I answer that,_ As stated above (A. 1), prophecy in its true and
exact sense comes from Divine inspiration; while that which comes
from a natural cause is not called prophecy except in a relative
sense. Now we must observe that as God Who is the universal efficient
cause requires neither previous matter nor previous disposition of
matter in His corporeal effects, for He is able at the same instant
to bring into being matter and disposition and form, so neither does
He require a previous disposition in His spiritual effects, but is
able to produce both the spiritual effect and at the same time the
fitting disposition as re