ould find rest therein, so is it a condition of punishment, that
what is inflicted in punishment, should go against the will. Now that
which is not known can neither be restful nor repugnant to the will:
wherefore Augustine says (Gen. ad lit. xi, 17) that the angels could
not be perfectly happy in their first state before their
confirmation, or unhappy before their fall, since they had no
foreknowledge of what would happen to them. For perfect and true
happiness requires that one should be certain of being happy for
ever, else the will would not rest.

In like manner, since the everlastingness of damnation is a necessary
condition of the punishment of the damned, it would not be truly
penal unless it went against the will; and this would be impossible
if they were ignorant of the everlastingness of their damnation.
Hence it belongs to the unhappy state of the damned, that they should
know that they cannot by any means escape from damnation and obtain
happiness. Wherefore it is written (Job 15:22): "He believeth not
that he may return from darkness to light." It is, therefore, evident
that they cannot apprehend happiness as a possible good, as neither
can the blessed apprehend it as a future good. Consequently there is
no hope either in the blessed or in the damned. On the other hand,
hope can be in wayfarers, whether of this life or in purgatory,
because in either case they apprehend happiness as a future possible
thing.

Reply Obj. 1: As Gregory says (Moral. xxxiii, 20) this is said of the
devil as regards his members, whose hope will fail utterly: or, if it
be understood of the devil himself, it may refer to the hope whereby
he expects to vanquish the saints, in which sense we read just before
(Job 40:18): "He trusteth that the Jordan may run into his mouth":
this is not, however, the hope of which we are speaking.

Reply Obj. 2: As Augustine says (Enchiridion viii), "faith is about
things, bad or good, past, present, or future, one's own or
another's; whereas hope is only about good things, future and
concerning oneself." Hence it is possible for lifeless faith to be in
the damned, but not hope, since the Divine goods are not for them
future possible things, but far removed from them.

Reply Obj. 3: Lack of hope in the damned does not change their
demerit, as neither does the voiding of hope in the blessed increase
their merit: but both these things are due to the change in their
respective states.
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