ly, 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it seems that it is withdrawn entirely.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 constituting 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 constitute the
animal. Hence it is impossible for the identical knowledge, which was
previ