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 passion
of hope (Q. 40, AA. 1, 2). Therefore when we possess that which we
hope for, viz. the enjoyment of God, it will no longer be possible to
have hope.

Reply Obj. 1: Hope surpasses the moral virtues as to its object,
which is God. 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 appetite, 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 God, and with regard to this act, it remains: the
other is an act of fear lest we be separated from God, and as regards
this act, it does not remain. Because separation from God 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 participation 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