Explaining himself in further detail in his Disputed Questions on Hope, Thomas says that there are two objects (material and formal) to both hope and faith. Quoting Thomas:
The hope of attaining eternal life has two objects, namely eternal life itself, which someone hopes, and the divine help, by which (quo) he hopes; just as even faith has two objects, namely the thing which he believes and the first truth to which it [faith] corresponds.
In this case, the formal object of hope is divine help and the formal object of faith is first truth, that is, God as first truth speaking.The material object of hope can be subdivided: primarily, it consists in eternal life for oneself; secondarily, eternal life for others. Now eternal life is one's attainment of God.
Similarly, Thomas distinguishes between the material object of hope (the attainment of God) and the material object of charity (God in Himself as supremely good). The scholar says, "Thomas distinguishes hope from charity without reference to hope's formal object."
Now, in order for Thomas' later statement to be consistent with his earlier statement, he must say that the attainment of God is the same as God understood under a particular ratio; in this case, one might say, God as attainable. But it does not seem that God as attainable can be man's primary object of hope. On the one hand, God is the same as eternal life: "And this is eternal life, to know you, the only true God." On the other hand, we can distinguish between the attainment of God with God in Himself, for it is one thing to will to be united with Him as He is with no mediating creature, and it is another to will God in Himself to be what He is. In other words, there are two distinct objects of the will: God in Himself and union with God in Himself. And because there are two objects, there must be a distinction between things. From this it follows that man has two different objects to his hope: one is for God in Himself, another for the attainment of God. Clearly eternal life (or attainment of God) as an object of hope must be subordinated to God in Himself, the supreme Good, who is the primary object of hope. Therefore, there does not seem to be a real distinction between the material object of hope and the material object of charity, for both are God in Himself.
Even if the reasoning above is invalid, there still remains a problem with St. Thomas' position that there is a difference between the material objects of hope and charity. The scholar notes that Scotus
"considers the suggestion that hope has as its object the divine goodness for oneself, whereas charity has its object the divine goodness in itself. He rejects this view because, 'that condition or circumstance "to whom" is not a per se condition of the object, but rather such a condition can be added onto the object with the same formal nature of the object remaining.'"
In other words, God considered as "attainable" is not part of God's formality, it is a part of man's relation to God. God has no relation with creatures, but they have a relation to Him.
"The reason why such a circumstance does not partake of the object's formal character is that this circumstance merely belongs to the order of reason and does not really exist in the object, which is God. A being of reason does not make a formal difference in the object. The reason why faith, hope, and charity are not differentiated by their objects' formal ratio is that no real or formal distinction in God explains their difference."
Furthermore, we must insist that a circumstance does not specify a being; neither does it individuate a being. Here I can quote the philosophy thesis of another scholar (who will remain anonymous until he reveals himself):
Scotus lists five possibilities which have been raised by previous thinkers [to explain individuation]: the nature is individuated through 1) an aggregation of accidents, 2)quantity, 3) matter, 4) actual existence, or 5) the relation of the individual to its efficient cause.
Diverse as they are, Scotus finds that the proposed principles all have something in common: they are accidental to the thing they are supposed to individuate. Each one adds something extrinsic to the nature in the form of an accident. Because of this he can argue against all of them as a group.
An aggregate of accidents, or of substance together with accidents, is not a per se being but an accidental being, and as such is not the primary individual. The individual substance “is prior by nature to every accident,” therefore the accidental cannot provide unity for the substantial or determine it; rather substance is what unifies its accidents and provides the ground for them. The aggregate of accidents, like any individual accident, is posterior to the substance it belongs to. Matter and quantity in a thing fluctuate, are replaced or augmented, come and go, while the this they belong to endures; nor are they general enough to individuate everything. Existence belongs to everything actual indifferently, regardless of whether it is this or that, and is determined by rather than determines this. Relation also depends on substance, which is not relative, but absolute. Finally, each of these prospective individuators violates category boundaries.
When I ask why Mittens is not the same as Whiskers, even though both are cats, I’m looking for a difference within “cat,” not outside of it, just as someone asking about the difference between dogs and cats wants a difference falling within the genus “mammal.” But no accident is a difference within that to which it is accidental; accidents rather are extrinsic and posterior. If cats belong to the category of substance, nothing regarding its catness will be altered or differentiated in any given cat by the addition of some accident or property from another category; rather, “that subject will remain universal and will not become any more individualized after the [added] determination than before.”
 “Scotus argues that the individuation of something belonging to one of Aristotle’s categories . . . cannot be explained by something existing in another of the categories.” Richard Cross, Duns Scotus (Oxford: Oxford University Press, 1999), 142.
 Matter is not an accident in the same sense as quantity, etc. Matter is included in the quiddity, but only in general. Both humanity and Socrates must have matter to exist—-humanity is such-and-such a form in such-and-such a material—-but it is not any more essential that Socrates be made up of this particular bit of matter than it is that the nature humanity exist in some particular matter. Indeed his eating, breathing, and elimination show that there is a constant exchange of matter in Socrates without disrupting his continuity as this man. See Scotus, Metaphysics, VII.16.40.
 “In the case of physical entities, matter would be a candidate for the principle of individuation, but it would never do in the case of nonphysical entities.” Jorge Gracia, “The Problem of Individuation,” in Individuation in Scholasticism: The Later Middle Ages and the Counter-Reformation, 1150-1650, ed. Gracia (New York: State University of New York Press, 1994), 3. Although at this point Scotus is technically only asking about the individuation of material things, one would like to produce a theory which can expand to become more general.
 Scotus, Meta., 190-197.
 Ibid., 199.
What is important for my analysis is that 1) Thomas' understanding of the primary object of hope seems inadequate in light of his own principles, 2) Scotus' critique is more encompassing — not only does he show that Thomas' distinction between the theological virtues is problematic, he shows that the deeper problem is Thomas' explanation of how objects of the will are specified. Interestingly, one of the major points of dispute among modern Thomistic moral theologians, a topic which has taken up reams of paper, is how objects of the will are specified according to St. Thomas.