he Philosopher says (De Somn. et Vigil. [*Cf. De
Divinat. per Somn. i, which is annexed to the work quoted]) that "if
interpretation of dreams is from God, it is unfitting for it to be
bestowed on any but the best." Now it is evident that the gift of
prophecy is from God. Therefore the gift of prophecy is vouchsafed
only to the best men.

_On the contrary,_ To those who had said, "Lord, have we not
prophesied in Thy name?" this reply is made: "I never knew you"
(Matt. 7:22, 23). Now "the Lord knoweth who are His" (2 Tim. 2:19).
Therefore prophecy can be in those who are not God's by grace.

_I answer that,_ A good life may be considered from two points of
view. First, with regard to its inward root, which is sanctifying
grace. Secondly, with regard to the inward passions of the soul and
the outward actions. Now sanctifying grace is given chiefly in order
that man's soul may be united to God by charity. Wherefore Augustine
says (De Trin. xv, 18): "A man is not transferred from the left side
to the right, unless he receive the Holy Ghost, by Whom he is made a
lover of God and of his neighbor." Hence whatever can be without
charity can be without sanctifying grace, and consequently without
goodness of life. Now prophecy can be without charity; and this is
clear on two counts. First, on account of their respective acts: for
prophecy pertains to the intellect, whose act precedes the act of the
will, which power is perfected by charity. For this reason the
Apostle (1 Cor. 13) reckons prophecy with other things pertinent to
the intellect, that can be had without charity. Secondly, on account
of their respective ends. For prophecy like other gratuitous graces
is given for the good of the Church, according to 1 Cor. 12:7, "The
manifestation of the Spirit is given to every man unto profit"; and
is not directly intended to unite man's affections to God, which is
the purpose of charity. Therefore prophecy can be without a good
life, as regards the first root of this goodness.

If, however, we consider a good life, with regard to the passions of
the soul, and external actions, from this point of view an evil life
is an obstacle to prophecy. For prophecy requires the mind to be
raised very high in order to contemplate spiritual things, and this
is hindered by strong passions, and the inordinate pursuit of
external things. Hence we read of the sons of the prophets (4 Kings
4:38) that they "dwelt together with [Vulg.: 'before']" Eli