re 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.
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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.

Obj. 3: Further, some of the gifts perfect man in the contemplative
life, e.g. wisdom and understanding: and some in the active life,
e.g. piety and fortitude. Now the active life ends with this as
Gregory states (Moral. vi). Therefore not all the gifts of the Holy
Ghost will be in the state of glory.

_On the contrary,_ Ambrose says (De Spiritu Sancto i, 20): "The city
of God, the heavenly Jerusalem is not washed with the waters of an
earthly river: it is the Holy Ghost, of Whose outpouring we but
taste, Who, proceeding from the Fount of life, seems to flow more
abundantly in those celestial spirits, a seething torrent of
sevenfold heavenly virtue."

_I answer that,_ We may speak of the gifts in two ways: first, as to
their essence; and thus they will be most perfectly in heaven, as may
be gathered from the passage of Ambrose, just quoted. The reason for
this is that the gifts of the Holy Ghost render the human mind
amenable to the motion of the Holy Ghost: which will be especially
realized in heaven, where God will be "all in all" (1 Cor. 15:28),
and man entirely subject unto Him. Secondly, they may be considered
as regards the matter about which