Part III (Secunda Secundae) Part 33 (1/2)

(1) What is the object in which presumption trusts?

(2) Whether presumption is a sin?

(3) To what is it opposed?

(4) From what vice does it arise?

_______________________

FIRST ARTICLE [II-II, Q. 21, Art. 1]

Whether Presumption Trusts in G.o.d or in Our Own Power?

Objection 1: It would seem that presumption, which is a sin against the Holy Ghost, trusts, not in G.o.d, but in our own power. For the lesser the power, the more grievously does he sin who trusts in it too much. But man's power is less than G.o.d's. Therefore it is a more grievous sin to presume on human power than to presume on the power of G.o.d. Now the sin against the Holy Ghost is most grievous.

Therefore presumption, which is reckoned a species of sin against the Holy Ghost, trusts to human rather than to Divine power.

Obj. 2: Further, other sins arise from the sin against the Holy Ghost, for this sin is called malice which is a source from which sins arise. Now other sins seem to arise from the presumption whereby man presumes on himself rather than from the presumption whereby he presumes on G.o.d, since self-love is the origin of sin, according to Augustine (De Civ. Dei xiv, 28). Therefore it seems that presumption which is a sin against the Holy Ghost, relies chiefly on human power.

Obj. 3: Further, sin arises from the inordinate conversion to a mutable good. Now presumption is a sin. Therefore it arises from turning to human power, which is a mutable good, rather than from turning to the power of G.o.d, which is an immutable good.

_On the contrary,_ 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 G.o.d even as mercy is. Therefore, just as despair consists in aversion from G.o.d, so presumption consists in inordinate conversion to Him.

_I answer that,_ 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 G.o.d 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 surpa.s.ses 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 G.o.d, 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 G.o.d, 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 a.s.sistance of the Holy Spirit, whereby he is withdrawn from sin.

Reply Obj. 1: As stated above (Q. 20, A. 3; I-II, Q. 73, A. 3) a sin which is against G.o.d is, in its genus, graver than other sins. Hence presumption whereby a man relies on G.o.d inordinately, is a more grievous sin than the presumption of trusting in one's own power, since to rely on the Divine power for obtaining what is unbecoming to G.o.d, is to depreciate the Divine power, and it is evident that it is a graver sin to detract from the Divine power than to exaggerate one's own.

Reply Obj. 2: The presumption whereby a man presumes inordinately on G.o.d, includes self-love, whereby he loves his own good inordinately.

For when we desire a thing very much, we think we can easily procure it through others, even though we cannot.

Reply Obj. 3: Presumption on G.o.d's mercy implies both conversion to a mutable good, in so far as it arises from an inordinate desire of one's own good, and aversion from the immutable good, in as much as it ascribes to the Divine power that which is unbecoming to it, for thus man turns away from G.o.d's power.

_______________________

SECOND ARTICLE [II-II, Q. 21, Art. 2]

Whether Presumption Is a Sin?

Objection 1: It would seem that presumption is not a sin. For no sin is a reason why man should be heard by G.o.d. Yet, through presumption some are heard by G.o.d, for it is written (Judith 9:17): ”Hear me a poor wretch making supplication to Thee, and presuming of Thy mercy.”

Therefore presumption on G.o.d's mercy is not a sin.

Obj. 2: Further, presumption denotes excessive hope. But there cannot be excess of that hope which is in G.o.d, since His power and mercy are infinite. Therefore it seems that presumption is not a sin.

Obj. 3: Further, that which is a sin does not excuse from sin: for the Master says (Sent. ii, D, 22) that ”Adam sinned less, because he sinned in the hope of pardon,” which seems to indicate presumption.

Therefore presumption is not a sin.

_On the contrary,_ It is reckoned a species of sin against the Holy Ghost.

_I answer that,_ As stated above (Q. 20, A. 1) with regard to despair, every appet.i.tive movement that is conformed to a false intellect, is evil in itself and sinful. Now presumption is an appet.i.tive 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 G.o.d 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 G.o.d to have mercy and to spare, than to punish: for the former becomes G.o.d in Himself, the latter becomes Him by reason of our sins.