Reply Obj. 1:  Wisdom and knowledge can be considered in one way as gratuitous graces, in so far, to wit, as man so far abounds in the knowledge of things Divine and human, that he is able both to instruct the believer and confound the unbeliever.  It is in this sense that the Apostle speaks, in this passage, about wisdom and knowledge:  hence he mentions pointedly the “word” of wisdom and the “word” of knowledge.  They may be taken in another way for the gifts of the Holy Ghost:  and thus wisdom and knowledge are nothing else but perfections of the human mind, rendering it amenable to the promptings of the Holy Ghost in the knowledge of things Divine and human.  Consequently it is clear that these gifts are in all who are possessed of charity.

Reply Obj. 2:  Augustine is speaking there of knowledge, while expounding the passage of the Apostle quoted above (Obj. 1):  hence he is referring to knowledge, in the sense already explained, as a gratuitous grace.  This is clear from the context which follows:  “For it is one thing to know only what a man must believe in order to gain the blissful life, which is no other than eternal life; and another, to know how to impart this to godly souls, and to defend it against the ungodly, which latter the Apostle seems to have styled by the proper name of knowledge.”

Reply Obj. 3:  Just as the connection of the cardinal virtues is proved in one way from the fact that one is, in a manner, perfected by another, as stated above (Q. 65, A. 1); so Gregory wishes to prove the connection of the gifts, in the same way, from the fact that one cannot be perfect without the other.  Hence he had already observed that “each particular virtue is to the last degree destitute, unless one virtue lend its support to another.”  We are therefore not to understand that one gift can be without another; but that if understanding were without wisdom, it would not be a gift; even as temperance, without justice, would not be a virtue. ________________________

SIXTH ARTICLE [I-II, Q. 68, Art. 6]

Whether the Gifts of the Holy Ghost Remain in Heaven?

Objection 1:  It would seem that the gifts of the Holy Ghost do not remain in heaven.  For Gregory says (Moral. ii, 26) that by means of His sevenfold gift the “Holy Ghost instructs the mind against all temptations.”  Now there will be no temptations in heaven, according to Isa. 11:9:  “They shall not hurt, nor shall they kill in all My holy mountain.”  Therefore there will be no gifts of the Holy Ghost in heaven.

Obj. 2:  Further, the gifts of the Holy Ghost are habits, as stated above (A. 3).  But habits are of no use, where their acts are impossible.  Now the acts of some gifts are not possible in heaven; for Gregory says (Moral. i, 15) that “understanding . . . penetrates the truths heard . . . counsel . . . stays us from acting rashly . . . fortitude . . . has no fear of adversity . . . piety satisfies the inmost heart with deeds of mercy,” all of which are incompatible with the heavenly state.  Therefore these gifts will not remain in the state of glory.