Reply Obj. 2: Faith is the foundation in as much as it is knowledge: consequently when this knowledge is perfected, the foundation will be perfected also.
The Reply to the Third Objection is clear from what has been said.
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FOURTH ARTICLE [I-II, Q. 67, Art. 4]
Whether Hope Remains After Death, in the State of Glory?
Objection 1: It would seem that hope remains after death, in the state of glory. Because hope perfects the human appet.i.te in a more excellent manner than the moral virtues. But the moral virtues remain after this life, as Augustine clearly states (De Trin. xiv, 9). Much more then does hope remain.
Obj. 2: Further, fear is opposed to hope. But fear remains after this life: in the Blessed, filial fear, which abides for ever--in the lost, the fear of punishment. Therefore, in a like manner, hope can remain.
Obj. 3: Further, just as hope is of future good, so is desire. Now in the Blessed there is desire for future good; both for the glory of the body, which the souls of the Blessed desire, as Augustine declares (Gen. ad lit. xii, 35); and for the glory of the soul, according to Ecclus. 24:29: "They that eat me, shall yet hunger, and they that drink me, shall yet thirst," and 1 Pet. 1:12: "On Whom the angels desire to look." Therefore it seems that there can be hope in the Blessed after this life is past.
_On the contrary,_ The Apostle says (Rom. 8:24): "What a man seeth, why doth he hope for?" But the Blessed see that which is the object of hope, viz. G.o.d. Therefore they do not hope.
_I answer that,_ As stated above (A. 3), that which, in its very nature, implies imperfection of its subject, is incompatible with the opposite perfection in that subject. Thus it is evident that movement of its very nature implies imperfection of its subject, since it is "the act of that which is in potentiality as such" (Phys. iii): so that as soon as this potentiality is brought into act, the movement ceases; for a thing does not continue to become white, when once it is made white. Now hope denotes a movement towards that which is not possessed, as is clear from what we have said above about the pa.s.sion of hope (Q. 40, AA. 1, 2). Therefore when we possess that which we hope for, viz. the enjoyment of G.o.d, it will no longer be possible to have hope.
Reply Obj. 1: Hope surpa.s.ses the moral virtues as to its object, which is G.o.d. But the acts of the moral virtues are not incompatible with the perfection of happiness, as the act of hope is; except perhaps, as regards their matter, in respect of which they do not remain. For moral virtue perfects the appet.i.te, not only in respect of what is not yet possessed, but also as regards something which is in our actual possession.
Reply Obj. 2: Fear is twofold, servile and filial, as we shall state further on (II-II, Q. 19, A. 2). Servile fear regards punishment, and will be impossible in the life of glory, since there will no longer be possibility of being punished. Filial fear has two acts: one is an act of reverence to G.o.d, and with regard to this act, it remains: the other is an act of fear lest we be separated from G.o.d, and as regards this act, it does not remain. Because separation from G.o.d is in the nature of an evil: and no evil will be feared there, according to Prov. 1:33: "He ... shall enjoy abundance without fear of evils."
Now fear is opposed to hope by opposition of good and evil, as stated above (Q. 23, A. 2; Q. 40, A. 1), and therefore the fear which will remain in glory is not opposed to hope. In the lost there can be fear of punishment, rather than hope of glory in the Blessed. Because in the lost there will be a succession of punishments, so that the notion of something future remains there, which is the object of fear: but the glory of the saints has no succession, by reason of its being a kind of partic.i.p.ation of eternity, wherein there is neither past nor future, but only the present. And yet, properly speaking, neither in the lost is there fear. For, as stated above (Q. 42, A.
2), fear is never without some hope of escape: and the lost have no such hope. Consequently neither will there be fear in them; except speaking in a general way, in so far as any expectation of future evil is called fear.
Reply Obj. 3: As to the glory of the soul, there can be no desire in the Blessed, in so far as desire looks for something future, for the reason already given (ad 2). Yet hunger and thirst are said to be in them because they never weary, and for the same reason desire is said to be in the angels. With regard to the glory of the body, there can be desire in the souls of the saints, but not hope, properly speaking; neither as a theological virtue, for thus its object is G.o.d, and not a created good; nor in its general signification.
Because the object of hope is something difficult, as stated above (Q. 40, A. 1): while a good whose unerring cause we already possess, is not compared to us as something difficult. Hence he that has money is not, properly speaking, said to hope for what he can buy at once.
In like manner those who have the glory of the soul are not, properly speaking, said to hope for the glory of the body, but only to desire it.
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FIFTH ARTICLE [I-II, Q. 67, Art. 5]
Whether Anything of Faith or Hope Remains in Glory?
Objection 1: It would seem that something of faith and hope remains in glory. For when that which is proper to a thing is removed, there remains what is common; thus it is stated in _De Causis_ that "if you take away rational, there remains living, and when you remove living, there remains being." Now in faith there is something that it has in common with beat.i.tude, viz. knowledge: and there is something proper to it, viz. darkness, for faith is knowledge in a dark manner.
Therefore, the darkness of faith removed, the knowledge of faith still remains.
Obj. 2: Further, faith is a spiritual light of the soul, according to Eph. 1:17, 18: "The eyes of your heart enlightened ... in the knowledge of G.o.d"; yet this light is imperfect in comparison with the light of glory, of which it is written (Ps. 35:10): "In Thy light we shall see light." Now an imperfect light remains when a perfect light supervenes: for a candle is not extinguished when the sun"s rays appear. Therefore it seems that the light of faith itself remains with the light of glory.
Obj. 3: Further, the substance of a habit does not cease through the withdrawal of its matter: for a man may retain the habit of liberality, though he have lost his money: yet he cannot exercise the act. Now the object of faith is the First Truth as unseen. Therefore when this ceases through being seen, the habit of faith can still remain.
_On the contrary,_ Faith is a simple habit. Now a simple thing is either withdrawn entirely, or remains entirely. Since therefore faith does not remain entirely, but is taken away as stated above (A. 3), it seems that it is withdrawn entirely.
_I answer that,_ Some have held that hope is taken away entirely: but that faith is taken away in part, viz. as to its obscurity, and remains in part, viz. as to the substance of its knowledge. And if this be understood to mean that it remains the same, not identically but generically, it is absolutely true; since faith is of the same genus, viz. knowledge, as the beatific vision. On the other hand, hope is not of the same genus as heavenly bliss: because it is compared to the enjoyment of bliss, as movement is to rest in the term of movement.
But if it be understood to mean that in heaven the knowledge of faith remains identically the same, this is absolutely impossible. Because when you remove a specific difference, the substance of the genus does not remain identically the same: thus if you remove the difference const.i.tuting whiteness, the substance of color does not remain identically the same, as though the identical color were at one time whiteness, and, at another, blackness. The reason is that genus is not related to difference as matter to form, so that the substance of the genus remains identically the same, when the difference is removed, as the substance of matter remains identically the same, when the form is changed: for genus and difference are not the parts of a species, else they would not be predicated of the species. But even as the species denotes the whole, i.e. the compound of matter and form in material things, so does the difference, and likewise the genus; the genus denotes the whole by signifying that which is material; the difference, by signifying that which is formal; the species, by signifying both. Thus, in man, the sensitive nature is as matter to the intellectual nature, and animal is predicated of that which has a sensitive nature, rational of that which has an intellectual nature, and man of that which has both. So that the one same whole is denoted by these three, but not under the same aspect.
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 const.i.tute 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.
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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 pa.s.sing 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.
Reply Obj. 1: The imperfection of charity is accidental to it; because imperfection is not included in the nature of love. Now although that which is accidental to a thing be withdrawn, the substance remains. Hence the imperfection of charity being done away, charity itself is not done away.
Reply Obj. 2: The object of charity is not knowledge itself; if it were, the charity of the wayfarer would not be the same as the charity of heaven: its object is the thing known, which remains the same, viz. G.o.d Himself.
Reply Obj. 3: The reason why charity of the wayfarer cannot attain to the perfection of the charity of heaven, is a difference on the part of the cause: for vision is a cause of love, as stated in _Ethic._ ix, 5: and the more perfectly we know G.o.d, the more perfectly we love Him.
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QUESTION 68
OF THE GIFTS (In Eight Articles)
We now come to consider the Gifts; under which head there are eight points of inquiry:
(1) Whether the Gifts differ from the virtues?
(2) Of the necessity of the Gifts?
(3) Whether the Gifts are habits?
(4) Which, and how many are they?
(5) Whether the Gifts are connected?
(6) Whether they remain in heaven?
(7) Of their comparison with one another;
(8) Of their comparison with the virtues.