liss, of its very
nature, implies perfection on the part of the subject, viz. that the
Blessed see that which makes them happy, as stated above (Q. 3, A.
8). Hence it is manifest that faith and bliss are incompatible in one
and the same subject.

Reply Obj. 1: Faith is more excellent than science, on the part of
the object, because its object is the First Truth. Yet science has a
more perfect mode of knowing its object, which is not incompatible
with vision which is the perfection of happiness, as the mode of
faith is incompatible.

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.
________________________

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 appetite 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. God. 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