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 gods" (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 pass away from the
body." Therefore moral virtues do not remain after this life.
Obj. 3: Further, temperance and fortitude, 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 appetitive
part to the passions 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 sex; 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 rectitude in regard to things
concerning him in respect of that state of life: and his appetitive
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;
fortitude, 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 God; fortitude 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 God": 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 fortitude, 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 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.
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