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 passive 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). ________________________

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.