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
God, 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 beatitude, 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 God"; 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either withdrawn entire