We are active by nature. Action, therefore, both of mind and body, is a law of our being, which cannot be changed, without radically changing, or rather destroying our whole nature. As glory perfects our whole nature, instead of destroying it, it follows that in heaven we shall be far more active than we can possibly be here below; for there all our powers will exist in their highest perfection. Therefore, the intellect, elevated and strengthened by the light of glory, will continue to think and to contemplate the truth; for such is the natural action of the human intellect. Thus, also, the will, which is the loving power of the soul, shall continue forever to love; for its natural action is to love the good, the beautiful, and the perfect. The memory, also, will forever continue to recall the many graces received from God, thus keeping alive a deep sense of gratitude for His benefits; while the imagination will still continue to make to itself new and captivating pictures of beauty. Thus, also, the eye will continue to see material objects; for such is the natural action of that organ. The ear will continue to hear delightful sounds, and the whole body will continue to receive pleasurable sensations, and to perform all other actions which are natural to it, if we except those that belong to the animal life of man; for, as we have already seen, such actions are incompatible with a life and state of incorruption. The soul of Jesus Christ enjoyed the Beatific Vision, even while here on earth in mortal flesh. Was He, on that account, prevented from doing anything, except contemplating the Divine Essence? He certainly was not. He labored and preached; he ate, drank, and slept; he visited his friends, and did a thousand other things, without losing sight of the Divine Nature.* * Ad quartum dicendum, quando unum duorum est ratio alterius, occupatio animae circa unum non impedit nec remittet occupationem eius circa aliud.... Et quia Deus apprehenditur a sanctis ut ratio omnium quae ab eis agentur vel cognoscentur: ideo occupatio eorum circa sensibilia et sentienda, vel quaecumque alia contemplanda aut agenda, in nullo impediet divinam contemplationem, nec e converso. Vel dicendum quod ideo una potentia impeditur in actu suo quando alia vehementer operatur, quia una potentia de se non sufficit ad tam intensam operationem, nisi ei subveniatur per id quod erat aliis potentiis vel membris instituendum a principio vitae: et quia erunt in sanctis omnes potentiae perfectissimae, una poterit ita intense operari, quod ex hoc nullum impedimentum praestabitur actioni alterius potentiae; sicut et in Christus fuit.--S. Thom., Suppl., q. 82, art. 8.