1075. Presumption is the name given to certain acts of the intellect. (a) Sometimes it signifies an arrogant self-esteem, as when an ignorant person thinks he is able to dispute with a learned scholar. (b) Sometimes it is a judgment about the affairs of others made rashly or out of fear: “A troubled conscience always presumeth grievous things” (Wis., xvii. 10). (c) Sometimes it is a conclusion based on probable evidence, and which by jurists is called violent, strong, or weak presumption according to the evidence (see 658).
1076. Presumption is also a name given to various acts of the will. (a) It is used, in a good sense, to signify an excellent confidence or hope, which seems rash according to human standards, but is really well founded, since it rests on the immensity of the divine goodness. Thus, Judith prayed: “O God of the heavens, Creator of the waters and Lord of the whole creation, hear me a poor wretch, making supplication to Thee, and presuming on Thy mercy” (Jud., ix. 17). Thus, too, Abraham hoped against hope (Rom., iv. 18). (b) Generally, however, the word “presumption” is applied to acts of the will in a bad sense, and indicates the purpose to do what exceeds one’s powers.
1077. Here we are concerned only with presumption as it is an act of the will choosing to do what exceeds one’s power. “Power” may he understood in three ways, and thus there are three kinds of sins all bearing the name of presumption.
(a) If a person chooses to overstep his moral power (i.e., his right of action), he is guilty of the general sin of presumption, which is not a special category of sin, but a circumstance common to any kind of sin in which one acts with full knowledge, and without subjection to any fear or coercion. Hence, in Canon Law it is said in various places: “If anyone shall presume to transgress” (i.e., if anyone shall coldbloodedly transgress).
(b) If a person wishes to accomplish by his own efforts something so great and difficult that it surpasses his physical powers, he is guilty of the special sin of presumption that is opposed to the moral virtue of magnanimity or greatness of soul, which attempts great things for which it is suited. Thus, he is presumptuous who undertakes a profession, when he has no sufficient knowledge of its duties (cf. Luke, xiv. 28 sqq.). This may be called the moral sin of presumption.
(c) If one wishes to obtain through divine aid something that surpasses even the divine power to confer, one is guilty of the special sin of presumption that is opposed to the theological virtue of hope, which expects from God only such things as are worthy of God and as God has promised. Thus, he who looks forward to a free admission into eternal bliss, without repentance or obedience, does injury both to the character of God and to the virtue of hope. It is this special sin of presumption that we are now considering. It may be called the theological sin of presumption.
1078. Definition of Presumption.—The theological sin of presumption may be defined as follows: “An act of the will by which one rashly expects to obtain eternal happiness or the means thereto.” (a) It is an act of the will, and hence is distinct from intellectual sins, such as disbelief in the justice of God or the necessity of repentance. (b) It is an act of pleasing expectation, and so differs generically from fear, which is an act of dreadful expectation. (c) It is a rash expectation, and so is specifically opposed to hope, which is well-founded expectation.
1079. The objects of presumption are material and formal.
(a) The material object is eternal happiness and the means thereto, such as forgiveness of sin, observance of the Commandments, etc. This object by extension would include also such extraordinary supernatural gifts as the hypostatic union, equality in glory with the Mother of God, etc.; for it would be rash to expect against His will what God has made unique privileges.
(b) The formal object, or motive, of presumption is divine mercy not joined with justice, or divine power not regulated by wisdom, as when one hopes for heaven because one reasons that God is too merciful to be a just judge of sinners. The motive by extension would include also the unaided power of human nature relied on as equal to the task of working out salvation, as when a man feels so confident of his own virtue and his security against temptation that he thinks he can dispense with prayer and all appointed means of grace and yet save his soul. Similarly, a person is presumptuous if he feels that it is absolutely impossible for him to be lost, because he has received Baptism or other Sacraments.