Of Presumption

Of Presumption — St. Thomas Aquinas asks: Whether presumption trusts in God or in our own power?; Whether presumption is a sin?; Whether presumption is more opposed to fear than to hope?; Whether presumption arises from vainglory?.

We must now consider presumption, under which head there are four points of inquiry:

Article 1: Whether presumption trusts in God or in our own power?

Just as, through despair, a man despises the Divine mercy, on which hope relies, so, through presumption, he despises the Divine justice, which punishes the sinner. Now justice is in God even as mercy is. Therefore, just as despair consists in aversion from God, so presumption consists in inordinate conversion to Him.

Presumption seems to imply immoderate hope. Now the object of hope is an arduous possible good: and a thing is possible to a man in two ways: first by his own power; secondly, by the power of God alone. With regard to either hope there may be presumption owing to lack of moderation. As to the hope whereby a man relies on his own power, there is presumption if he tends to a good as though it were possible to him, whereas it surpasses his powers, according to Judith 6:15: "Thou humblest them that presume of themselves." This presumption is contrary to the virtue of magnanimity which holds to the mean in this kind of hope.

But as to the hope whereby a man relies on the power of God, there may be presumption through immoderation, in the fact that a man tends to some good as though it were possible by the power and mercy of God, whereas it is not possible, for instance, if a man hope to obtain pardon without repenting, or glory without merits. This presumption is, properly, the sin against the Holy Ghost, because, to wit, by presuming thus a man removes or despises the assistance of the Holy Spirit, whereby he is withdrawn from sin.

Article 2: Whether presumption is a sin?

It is reckoned a species of sin against the Holy Ghost.

As stated above () with regard to despair, every appetitive movement that is conformed to a false intellect, is evil in itself and sinful. Now presumption is an appetitive movement, since it denotes an inordinate hope. Moreover it is conformed to a false intellect, just as despair is: for just as it is false that God does not pardon the repentant, or that He does not turn sinners to repentance, so is it false that He grants forgiveness to those who persevere in their sins, and that He gives glory to those who cease from good works: and it is to this estimate that the movement of presumption is conformed.

Consequently presumption is a sin, but less grave than despair, since, on account of His infinite goodness, it is more proper to God to have mercy and to spare, than to punish: for the former becomes God in Himself, the latter becomes Him by reason of our sins.

Article 3: Whether presumption is more opposed to fear than to hope?

When two vices are opposed to one another they are contrary to the same virtue, as timidity and audacity are opposed to fortitude. Now the sin of presumption is contrary to the sin of despair, which is directly opposed to hope. Therefore it seems that presumption also is more directly opposed to hope.

As Augustine states (Contra Julian. iv, 3), "every virtue not only has a contrary vice manifestly distinct from it, as temerity is opposed to prudence, but also a sort of kindred vice, alike, not in truth but only in its deceitful appearance, as cunning is opposed to prudence." This agrees with the Philosopher who says (Ethic. ii, 8) that a virtue seems to have more in common with one of the contrary vices than with the other, as temperance with insensibility, and fortitude with audacity.

Accordingly presumption appears to be manifestly opposed to fear, especially servile fear, which looks at the punishment arising from God's justice, the remission of which presumption hopes for; yet by a kind of false likeness it is more opposed to hope, since it denotes an inordinate hope in God. And since things are more directly opposed when they belong to the same genus, than when they belong to different genera, it follows that presumption is more directly opposed to hope than to fear. For they both regard and rely on the same object, hope inordinately, presumption inordinately.

Article 4: Whether presumption arises from vainglory?

Gregory says (Moral. xxxi, 45) that "presumption of novelties is a daughter of vainglory."

As stated above (), presumption is twofold; one whereby a man relies on his own power, when he attempts something beyond his power, as though it were possible to him. Such like presumption clearly arises from vainglory; for it is owing to a great desire for glory, that a man attempts things beyond his power, and especially novelties which call for greater admiration. Hence Gregory states explicitly that presumption of novelties is a daughter of vainglory.

The other presumption is an inordinate trust in the Divine mercy or power, consisting in the hope of obtaining glory without merits, or pardon without repentance. Such like presumption seems to arise directly from pride, as though man thought so much of himself as to esteem that God would not punish him or exclude him from glory, however much he might be a sinner.

This suffices for the Replies to the Objections.