OD a len x. ~ BIBLICAL o THEOLOGY ~PROPHET (R 8.23); and His prayer in us remains groaning” and a hope* (8.230). Christians are sll the pilgrims “of a better fatberland*” (He 11,16) and are tending toward it following the example of Abrabam, “by faith and persever~ ance” (6,12.{5). Until the last day, the promi is the means by which one offers himself 10 faith for the love of God. Abrahara—Amen—Blessing Il-—Coyenant OT 14; NT M1 Earth OT U—Faith NT ML 1Paithfulness—FulfllGift OT 1—Hope— Inheritance—King OT 1—Sustification If 1— Milk 2—Oath—Plan of Ged OT Remnant Revelation OT I 1 Truth OT 1—Word of God OT IL «, MER & JG iik PROPHET or L._DIVERSITY AND UNITY OF PROPHECY WITHIN ISRAEL Bverywhere in the ancient East could be found men who practiced divination (ef Nm 22,5; Dn 2,2; 4,31), and thus were judged fit to receive communications from superior beings. One approxched them for advice occasionally before a major undertaking, Tt devolved upon the prophets of Israel to perform similar func tions (I K 22,1-29); but it is the consideration of the prophetic office as a whole that gives us the Best ides of its nazure. 1. Origins, Where doss biblical prophecy be- gin? The ttle of prophet was given to Abra ham, but this was done by a later transfer (Gn 20,7). As for Moses, the authentic representa tive of God (Ex 3—4), he is rather an originator of the prophetic office (Ex 7.1; Nm 11,17-25), ‘more therefore than another ‘prophet (Nm 12, 68), Deuteronomy is the only book which gives him this ttle (Dt 18,15), but net as one among, many prophets: no one after him has equalled him (De 34,10). At the end of the period of judges certain groups arose, “sons of the pro- pets" (LS 10.88), whose erratic bebavior (1 S 19,20-24) gave the impression of Canaanite influence. With these individuals the term nabi’ (one called”) came into use. But along wi it the older titles remained: “seer” (L/S 99) for “clairvoyant” (Am 7,12); “man of God” (1 468 5.9.70, the principal tle of Elijah and expeci- ally Blisha (2 K 49). The ttle of nab ia not tmorcover reserved to the genuine prophets of Yahweh. In addition there were nebrim of Baal (1K 18,22); there were also men who made a vocation of prophesy without thereby being inspired by God (IK 2230...) The study fof the various. terras therefore shows that prophecy exhibits vatious aspects, Yet the On Serlying unity will Become evident as the ine vestigation continues. 2. Continuity. A real propbetic tradition came into existence thanks to the disciples™ of the prophets, The Spirit, as in the case of Moses (Nav 11,17, is communicated, as from Elijah to Blisha 2K 2), Issish mentions his disciples ds 816), and Jeremiah is secompanied by Baruch, The servant of Yahweb, « type who ‘even more than Moses transcands the propletle office, assumes the attitude of a prophet wha teaches what He bas heard (Is 50,4; 42,217) In this body of living tradition*, Scripture naturally plays a role Us 8,16, J2 36,4) which grows with time. Not just His words does Yah- web put into the mouth of Ezekiel, but also a ‘book®, From the beginning of the exile especi- ally, the consciousness of prophetic tradition impressed itself retrospectively on Istacl Ur 7.25; cf 25,4; 29,19: 35,15; 44,4). The Bock of Con- solation (of the school of isaish) leas on this tradition when it recalls the ancient prophecies of Yahweh (Is 45,21; 48,5}, But the prophetic adition has a source ef unity which it of a diflerent order from these measurable factors, The prophets from the beginning ‘re all ani- mated by the same Spitit® of God (even it many do not name the Spirit as the origin of their propheoy: cf however 1S 10.6: Mi 3.8 (hb jp Ho 9,7; 33,16; Ez 11,5). Whatever may be their mutual dependance, itis from God that they have the Word®, The prophetic charism* is a charism of revelation® (Am 3,7; Jr 23,18; 2K 6,12), which makes known to man what he ‘could not discover by his own elforis. Its object is at the same time muldiple and unique: it is the plan’ of salvation which will be concen- trated and fulfilled in Jesus Christ