(2) Whether the intellectual virtues remain?
(3) Whether faith remains?
(4) Whether hope remains?
(5) Whether anything remains of faith or hope?
(6) Whether charity remains?
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FIRST ARTICLE [I-II, Q. 67, Art. 1]
Whether the Moral Virtues Remain After This Life?
Objection 1: It would seem that the moral virtues do not remain after this life. For in the future state of glory men will be like angels, according to Matt. 22:30. But it is absurd to put moral virtues in the angels [*"Whatever relates to moral action is petty, and unworthy of the G.o.ds" (Ethic. x, 8)], as stated in _Ethic._ x, 8. Therefore neither in man will there be moral virtues after this life.
Obj. 2: Further, moral virtues perfect man in the active life. But the active life does not remain after this life: for Gregory says (Moral. iv, 18): "The works of the active life pa.s.s away from the body." Therefore moral virtues do not remain after this life.
Obj. 3: Further, temperance and fort.i.tude, which are moral virtues, are in the irrational parts of the soul, as the Philosopher states (Ethic. iii, 10). Now the irrational parts of the soul are corrupted, when the body is corrupted: since they are acts of bodily organs.
Therefore it seems that the moral virtues do not remain after this life.
_On the contrary,_ It is written (Wis. 1:15) that "justice is perpetual and immortal."
_I answer that,_ As Augustine says (De Trin. xiv, 9), Cicero held that the cardinal virtues do not remain after this life; and that, as Augustine says (De Trin. xiv, 9), "in the other life men are made happy by the mere knowledge of that nature, than which nothing is better or more lovable, that Nature, to wit, which created all others." Afterwards he concludes that these four virtues remain in the future life, but after a different manner.
In order to make this evident, we must note that in these virtues there is a formal element, and a quasi-material element. The material element in these virtues is a certain inclination of the appet.i.tive part to the pa.s.sions and operations according to a certain mode: and since this mode is fixed by reason, the formal element is precisely this order of reason.
Accordingly we must say that these moral virtues do not remain in the future life, as regards their material element. For in the future life there will be no concupiscences and pleasures in matters of food and s.e.x; nor fear and daring about dangers of death; nor distributions and commutations of things employed in this present life. But, as regards the formal element, they will remain most perfect, after this life, in the Blessed, in as much as each one"s reason will have most perfect rect.i.tude in regard to things concerning him in respect of that state of life: and his appet.i.tive power will be moved entirely according to the order of reason, in things pertaining to that same state. Hence Augustine says (De Trin.
xiv, 9) that "prudence will be there without any danger of error; fort.i.tude, without the anxiety of bearing with evil; temperance, without the rebellion of the desires: so that prudence will neither prefer nor equal any good to G.o.d; fort.i.tude will adhere to Him most steadfastly; and temperance will delight in Him Who knows no imperfection." As to justice, it is yet more evident what will be its act in that life, viz. "to be subject to G.o.d": because even in this life subjection to a superior is part of justice.
Reply Obj. 1: The Philosopher is speaking there of these moral virtues, as to their material element; thus he speaks of justice, as regards "commutations and distributions"; of fort.i.tude, as to "matters of terror and danger"; of temperance, in respect of "lewd desires."
The same applies to the Second Objection. For those things that concern the active life, belong to the material element of the virtues.
Reply Obj. 3: There is a twofold state after this life; one before the resurrection, during which the soul will be separate from the body; the other, after the resurrection, when the souls will be reunited to their bodies. In this state of resurrection, the irrational powers will be in the bodily organs, just as they now are.
Hence it will be possible for fort.i.tude to be in the irascible, and temperance in the concupiscible part, in so far as each power will be perfectly disposed to obey the reason. But in the state preceding the resurrection, the irrational parts will not be in the soul actually, but only radically in its essence, as stated in the First Part (Q.
77, A. 8). Wherefore neither will these virtues be actually, but only in their root, i.e. in the reason and will, wherein are certain nurseries of these virtues, as stated above (Q. 63, A. 1). Justice, however, will remain because it is in the will. Hence of justice it is specially said that it is "perpetual and immortal"; both by reason of its subject, since the will is incorruptible; and because its act will not change, as stated.
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SECOND ARTICLE [I-II, Q. 67, Art. 2]
Whether the Intellectual Virtues Remain After This Life?
Objection 1: It would seem that the intellectual virtues do not remain after this life. For the Apostle says (1 Cor. 13:8, 9) that "knowledge shall be destroyed," and he states the reason to be because "we know in part." Now just as the knowledge of science is in part, i.e. imperfect; so also is the knowledge of the other intellectual virtues, as long as this life lasts. Therefore all the intellectual virtues will cease after this life.
Obj. 2: Further, the Philosopher says (Categor. vi) that since science is a habit, it is a quality difficult to remove: for it is not easily lost, except by reason of some great change or sickness.
But no bodily change is so great as that of death. Therefore science and the other intellectual virtues do not remain after death.
Obj. 3: Further, the intellectual virtues perfect the intellect so that it may perform its proper act well. Now there seems to be no act of the intellect after this life, since "the soul understands nothing without a phantasm" (De Anima iii, text. 30); and, after this life, the phantasms do not remain, since their only subject is an organ of the body. Therefore the intellectual virtues do not remain after this life.
_On the contrary,_ The knowledge of what is universal and necessary is more constant than that of particular and contingent things. Now the knowledge of contingent particulars remains in man after this life; for instance, the knowledge of what one has done or suffered, according to Luke 16:25: "Son, remember that thou didst receive good things in thy life-time, and likewise Lazarus evil things." Much more, therefore, does the knowledge of universal and necessary things remain, which belong to science and the other intellectual virtues.
_I answer that,_ As stated in the First Part (Q. 79, A. 6) some have held that the intelligible species do not remain in the pa.s.sive intellect except when it actually understands; and that so long as actual consideration ceases, the species are not preserved save in the sensitive powers which are acts of bodily organs, viz. in the powers of imagination and memory. Now these powers cease when the body is corrupted: and consequently, according to this opinion, neither science nor any other intellectual virtue will remain after this life when once the body is corrupted.
But this opinion is contrary to the mind of Aristotle, who states (De Anima iii, text. 8) that "the possible intellect is in act when it is identified with each thing as knowing it; and yet, even then, it is in potentiality to consider it actually." It is also contrary to reason, because intelligible species are contained by the "possible"
intellect immovably, according to the mode of their container. Hence the "possible" intellect is called "the abode of the species" (De Anima iii) because it preserves the intelligible species.
And yet the phantasms, by turning to which man understands in this life, by applying the intelligible species to them as stated in the First Part (Q. 84, A. 7; Q. 85, A. 1, ad 5), cease as soon as the body is corrupted. Hence, so far as the phantasms are concerned, which are the quasi-material element in the intellectual virtues, these latter cease when the body is destroyed: but as regards the intelligible species, which are in the "possible" intellect, the intellectual virtues remain. Now the species are the quasi-formal element of the intellectual virtues. Therefore these remain after this life, as regards their formal element, just as we have stated concerning the moral virtues (A. 1).
Reply Obj. 1: The saying of the Apostle is to be understood as referring to the material element in science, and to the mode of understanding; because, to it, neither do the phantasms remain, when the body is destroyed; nor will science be applied by turning to the phantasms.
Reply Obj. 2: Sickness destroys the habit of science as to its material element, viz. the phantasms, but not as to the intelligible species, which are in the "possible" intellect.
Reply Obj. 3: As stated in the First Part (Q. 89, A. 1), the separated soul has a mode of understanding, other than by turning to the phantasms. Consequently science remains, yet not as to the same mode of operation; as we have stated concerning the moral virtues (A. 1).
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THIRD ARTICLE [I-II, Q. 67, Art. 3]
Whether Faith Remains After This Life?
Objection 1: It would seem that faith remains after this life.
Because faith is more excellent than science. Now science remains after this life, as stated above (A. 2). Therefore faith remains also.
Obj. 2: Further, it is written (1 Cor. 3:11): "Other foundation no man can lay, but that which is laid; which is Christ Jesus," i.e.
faith in Jesus Christ. Now if the foundation is removed, that which is built upon it remains no more. Therefore, if faith remains not after this life, no other virtue remains.
Obj. 3: Further, the knowledge of faith and the knowledge of glory differ as perfect from imperfect. Now imperfect knowledge is compatible with perfect knowledge: thus in an angel there can be "evening" and "morning" knowledge [*Cf. I, Q. 58, A. 6]; and a man can have science through a demonstrative syllogism, together with opinion through a probable syllogism, about one same conclusion.
Therefore after this life faith also is compatible with the knowledge of glory.
_On the contrary,_ The Apostle says (2 Cor. 5:6, 7): "While we are in the body, we are absent from the Lord: for we walk by faith and not by sight." But those who are in glory are not absent from the Lord, but present to Him. Therefore after this life faith does not remain in the life of glory.
_I answer that,_ Opposition is of itself the proper cause of one thing being excluded from another, in so far, to wit, as wherever two things are opposite to one another, we find opposition of affirmation and negation. Now in some things we find opposition in respect of contrary forms; thus in colors we find white and black. In others we find opposition in respect of perfection and imperfection: wherefore in alterations, more and less are considered to be contraries, as when a thing from being less hot is made more hot (Phys. v, text.
19). And since perfect and imperfect are opposite to one another, it is impossible for perfection and imperfection to affect the same thing at the same time.
Now we must take note that sometimes imperfection belongs to a thing"s very nature, and belongs to its species: even as lack of reason belongs to the very specific nature of a horse and an ox. And since a thing, so long as it remains the same identically, cannot pa.s.s from one species to another, it follows that if such an imperfection be removed, the species of that thing is changed: even as it would no longer be an ox or a horse, were it to be rational.
Sometimes, however, the imperfection does not belong to the specific nature, but is accidental to the individual by reason of something else; even as sometimes lack of reason is accidental to a man, because he is asleep, or because he is drunk, or for some like reason; and it is evident, that if such an imperfection be removed, the thing remains substantially.
Now it is clear that imperfect knowledge belongs to the very nature of faith: for it is included in its definition; faith being defined as "the substance of things to be hoped for, the evidence of things that appear not" (Heb. 11:1). Wherefore Augustine says (Tract. xl in Joan.): "What is faith? Believing without seeing." But it is an imperfect knowledge that is of things unapparent or unseen.
Consequently imperfect knowledge belongs to the very nature of faith: therefore it is clear that the knowledge of faith cannot be perfect and remain identically the same.
But we must also consider whether it is compatible with perfect knowledge: for there is nothing to prevent some kind of imperfect knowledge from being sometimes with perfect knowledge. Accordingly we must observe that knowledge can be imperfect in three ways: first, on the part of the knowable object; secondly, on the part of the medium; thirdly, on the part of the subject. The difference of perfect and imperfect knowledge on the part of the knowable object is seen in the "morning" and "evening" knowledge of the angels: for the "morning"
knowledge is about things according to the being which they have in the Word, while the "evening" knowledge is about things according as they have being in their own natures, which being is imperfect in comparison with the First Being. On the part of the medium, perfect and imperfect knowledge are exemplified in the knowledge of a conclusion through a demonstrative medium, and through a probable medium. On the part of the subject the difference of perfect and imperfect knowledge applies to opinion, faith, and science. For it is essential to opinion that we a.s.sent to one of two opposite a.s.sertions with fear of the other, so that our adhesion is not firm: to science it is essential to have firm adhesion with intellectual vision, for science possesses cert.i.tude which results from the understanding of principles: while faith holds a middle place, for it surpa.s.ses opinion in so far as its adhesion is firm, but falls short of science in so far as it lacks vision.
Now it is evident that a thing cannot be perfect and imperfect in the same respect; yet the things which differ as perfect and imperfect can be together in the same respect in one and the same other thing.
Accordingly, knowledge which is perfect on the part of the object is quite incompatible with imperfect knowledge about the same object; but they are compatible with one another in respect of the same medium or the same subject: for nothing hinders a man from having at one and the same time, through one and the same medium, perfect and imperfect knowledge about two things, one perfect, the other imperfect, e.g. about health and sickness, good and evil. In like manner knowledge that is perfect on the part of the medium is incompatible with imperfect knowledge through one and the same medium: but nothing hinders them being about the same subject or in the same subject: for one man can know the same conclusions through a probable and through a demonstrative medium. Again, knowledge that is perfect on the part of the subject is incompatible with imperfect knowledge in the same subject. Now faith, of its very nature, contains an imperfection on the part of the subject, viz. that the believer sees not what he believes: whereas bliss, of its very nature, implies perfection on the part of the subject, viz. that the Blessed see that which makes them happy, as stated above (Q. 3, A.
8). Hence it is manifest that faith and bliss are incompatible in one and the same subject.
Reply Obj. 1: Faith is more excellent than science, on the part of the object, because its object is the First Truth. Yet science has a more perfect mode of knowing its object, which is not incompatible with vision which is the perfection of happiness, as the mode of faith is incompatible.