On the contrary, It was said to Dives in hell (Luke 16:25): "Remember thou didst receive good things in thy lifetime."
I answer that, Action offers two things for our consideration—its species and its mode. Its species comes from the object, whereto the faculty of knowledge is directed by the (intelligible) species, which is the object's similitude; whereas the mode is gathered from the power of the agent. Thus that a person see a stone is due to the species of the stone in his eye; but that he see it clearly, is due to the eye's visual power. Therefore as the intelligible species remain in the separated soul, as stated above (A. 5), and since the state of the separated soul is not the same as it is in this life, it follows that through the intelligible species acquired in this life the soul apart from the body can understand what it understood formerly, but in a different way; not by turning to phantasms, but by a mode suited to a soul existing apart from the body. Thus the act of knowledge here acquired remains in the separated soul, but in a different way.
Reply Obj. 1: The Philosopher speaks of remembrance, according as memory belongs to the sensitive part, but not as belonging in a way to the intellect, as explained above (Q. 79, A. 6).
Reply Obj. 2: The different mode of intelligence is produced by the different state of the intelligent soul; not by diversity of species.
Reply Obj. 3: The acts which produce a habit are like the acts caused by that habit, in species, but not in mode. For example, to do just things, but not justly, that is, pleasurably, causes the habit of political justice, whereby we act pleasurably. (Cf. Aristotle, Ethic. v, 8: Magn. Moral. i, 34). _______________________
SEVENTH ARTICLE [I, Q. 89, Art. 7]
Whether Local Distance Impedes the Knowledge in the Separated Soul?
Objection 1: It would seem that local distance impedes the separated soul's knowledge. For Augustine says (De Cura pro Mort. xiii), that "the souls of the dead are where they cannot know what is done here." But they know what is done among themselves. Therefore local distance impedes the knowledge in the separated soul.
Obj. 2: Further, Augustine says (De Divin. Daemon. iii), that "the demons' rapidity of movement enables them to tell things unknown to us." But agility of movement would be useless in that respect unless their knowledge was impeded by local distance; which, therefore, is a much greater hindrance to the knowledge of the separated soul, whose nature is inferior to the demon's.
Obj. 3: Further, as there is distance of place, so is there distance of time. But distance of time impedes knowledge in the separated soul, for the soul is ignorant of the future. Therefore it seems that distance of place also impedes its knowledge.