Reply to Objection 1: Memory and understanding have but one act: either because understanding is itself an act of memory, or---if understanding denote a power---because memory does not proceed to act save through the medium of the understanding, since it belongs to the memory to retain knowledge. Consequently there is only one habit, namely knowledge, corresponding to memory and understanding: wherefore only one dowry, namely vision, corresponds to both.
Reply to Objection 2: Fruition corresponds to hope, in so far as it includes comprehension which will take the place of hope: since we hope for that which we have not yet; wherefore hope chafes somewhat on account of the distance of the beloved: for which reason it will not remain in heaven [Cf. SS, Q[18], A[2]] but will be succeeded by comprehension.
Reply to Objection 3: Fruition as including comprehension is distinct from vision and love, but otherwise than love from vision. For love and vision denote different habits, the one belonging to the intellect, the other to the affective faculty. But comprehension, or fruition as denoting comprehension, does not signify a habit distinct from those two, but the removal of the obstacles which made it impossible for the mind to be united to God by actual vision. This is brought about by the habit of glory freeing the soul from all defects; for instance by making it capable of knowledge without phantasms, of complete control over the body, and so forth, thus removing the obstacles which result in our being pilgrims from the Lord.
Reply OBJ 4 is clear from what has been said.
Reply to Objection 5: Properly speaking, the dowries are the immediate principles of the operation in which perfect beatitude consists and whereby the soul is united to Christ. The things mentioned by Anselm do not answer to this description; but they are such as in any way accompany or follow beatitude, not only in relation to the Bridegroom, to Whom "wisdom" alone of the things mentioned by him refers, but also in relation to others. They may be either one's equals, to whom "friendship" refers as regards the union of affections, and "concord" as regards consent in actions, or one's inferiors, to whom "power" refers, so far as inferior things are ordered by superior, and "honor" as regards that which inferiors offer to their superiors. Or again (they may accompany or follow beatitude) in relation to oneself: to this "security" refers as regards the removal of evil, and "joy" as regards the attainment of good.
Reply to Objection 6: Praise, which Augustine mentions as the third of those things which will obtain in heaven, is not a disposition to beatitude but rather a sequel to beatitude: because from the very fact of the soul's union with God, wherein beatitude consists, it follows that the soul breaks forth into praise. Hence praise has not the necessary conditions of a dowry.
Reply to Objection 7: The five things aforesaid mentioned by Boethius are certain conditions of beatitude, but not dispositions to beatitude or to its act, because beatitude by reason of its perfection has of itself alone and undividedly all that men seek in various things, as the Philosopher declares (Ethic. i, 7; x, 7,8). Accordingly Boethius shows that these five things obtain in perfect beatitude, because they are what men seek in temporal happiness. For they pertain either, as "security," to immunity from evil, or to the attainment either of the suitable good, as "joy," or of the perfect good, as "sufficiency," or to the manifestation of good, as "celebrity," inasmuch as the good of one is made known to others, or as "reverence," as indicating that good or the knowledge thereof, for reverence is the showing of honor which bears witness to virtue. Hence it is evident that these five should not be called dowries, but conditions of beatitude.