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 fortitude 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. ________________________

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.