It is therefore evident that, since the signification of the difference is confined to the genus if the difference be removed, the substance of the genus cannot remain the same:  for the same animal nature does not remain, if another kind of soul constitute the animal.  Hence it is impossible for the identical knowledge, which was previously obscure, to become clear vision.  It is therefore evident that, in heaven, nothing remains of faith, either identically or specifically the same, but only generically.

Reply Obj. 1:  If “rational” be withdrawn, the remaining “living” thing is the same, not identically, but generically, as stated.

Reply Obj. 2:  The imperfection of candlelight is not opposed to the perfection of sunlight, since they do not regard the same subject:  whereas the imperfection of faith and the perfection of glory are opposed to one another and regard the same subject.  Consequently they are incompatible with one another, just as light and darkness in the air.

Reply Obj. 3:  He that loses his money does not therefore lose the possibility of having money, and therefore it is reasonable for the habit of liberality to remain.  But in the state of glory not only is the object of faith, which is the unseen, removed actually, but even its possibility, by reason of the unchangeableness of heavenly bliss:  and so such a habit would remain to no purpose. ________________________

SIXTH ARTICLE [I-II, Q. 67, Art. 6]

Whether Charity Remains After This Life, in Glory?

Objection 1:  It would seem that charity does not remain after this life, in glory.  Because according to 1 Cor. 13:10, “when that which is perfect is come, that which is in part,” i.e. that which is imperfect, “shall be done away.”  Now the charity of the wayfarer is imperfect.  Therefore it will be done away when the perfection of glory is attained.

Obj. 2:  Further, habits and acts are differentiated by their objects.  But the object of love is good apprehended.  Since therefore the apprehension of the present life differs from the apprehension of the life to come, it seems that charity is not the same in both cases.

Obj. 3:  Further, things of the same kind can advance from imperfection to perfection by continuous increase.  But the charity of the wayfarer can never attain to equality with the charity of heaven, however much it be increased.  Therefore it seems that the charity of the wayfarer does not remain in heaven.

On the contrary, The Apostle says (1 Cor. 13:8):  “Charity never falleth away.”

I answer that, As stated above (A. 3), when the imperfection of a thing does not belong to its specific nature, there is nothing to hinder the identical thing passing from imperfection to perfection, even as man is perfected by growth, and whiteness by intensity.  Now charity is love, the nature of which does not include imperfection, since it may relate to an object either possessed or not possessed, either seen or not seen.  Therefore charity is not done away by the perfection of glory, but remains identically the same.