(b) Presumption improperly so-called (i.e., hope of the uncertain) does not take away the virtue of hope, since it does not remove the motive of hope. Thus, one who commits sin, trusting to go to confession and to make restitution after he has enjoyed the benefits of wrongdoing, is presumptuous in the sense that he puts himself in a state of sin, for it is uncertain whether the time to repent will be granted him. However, he is relying on the mercy of God, which never abandons man during life, and not on his own efforts, or on pardon given freely. He is guilty of a want of charity towards self, and of injustice to his neighbor, rather than of a want of hope.
1086. Presumption properly so-called is a sin rarely committed by Catholics. For (a) the presumption of unbelief is excluded by their faith in the justice of God and in the necessity of repentance and good works; (b) the presumption that is not the offspring of erroneous doctrines is also unusual, because even those who go on sinning with the expectation of being saved in the end, generally have the purpose of repenting at some future date.
1087. Is a sin worse because committed with the hope that later it will be pardoned? (a) If, at the moment of sin, a person has the intention to continue in sin, though he hopes for pardon, he is guilty of presumption, and his sin is made worse. (b) If he has the intention of sinning, but hopes for pardon, and is resolved to repent later on as a means to pardon, he is not guilty of presumption. The intention not to continue in sin diminishes the sin, for it shows that one is not so strongly attached to evil.
1088. The intention to sin now and repent later varies in malice according to circumstances.
(a) If the hope of obtaining forgiveness is concomitant as regards the sin now committed—that is, if one sins with the hope, but not because of the hope of pardon-one is less guilty. Example: Titus while on a tour indulges in much drunkenness, because he has the opportunity and is not known; but he intends to repent on his return home.
(b) If the hope of obtaining forgiveness is antecedent as regards the sin—that is, if one sins because of the hope of pardon—one is more guilty. Example: Balbus stays away from Mass most Sundays, because he reasons with himself that God is kind and it will be easy to obtain pardon. Caius, when urged to repent, always replies that it will be a simple matter to turn over a new leaf at the hour of death. Sempronius goes on multiplying sins from day to day, because he argues that it is just as easy to be pardoned late as early, just as easy to repent of a hundred sins as of ten.
1089. In the following cases presumption is not a grave sin: (a) no mortal sin is committed, if there is not sufficient reflection; for example, a person who is invincibly ignorant of the seriousness of presumption, or who on account of immaturity has exaggerated ideas of his own strength, does not sin gravely if he presumes on God’s mercy or his own power; (b) no mortal sin is committed, if there is not full consent of the will. For example, Titus is a self-made man, and hence is inclined at times to feel that he can work out even his salvation without any assistance, but he rids his mind of this presumptuous thought as soon as he takes notice of it.
1090. Are there cases in which presumption and despair are transformed into venial sin, not on account of the imperfect knowledge or consent of the subject, but on account of the slightness of the matter involved? (a) If there is question of presumption and despair properly so-called, they are never venial on account of the lightness of the matter, for the matter, man’s eternal destiny, must always be an affair of the utmost moment. (b) If there is question of presumption and despair in a wider sense, these sins may be venial on account of smallness of matter; for they may be understood with reference to things other than salvation. Examples: Titus despairs of his success in overcoming a habit of arriving late for his meals or of talking too much. Balbus imprudently trusts to his own efforts to get up promptly in the morning, or to fight against some slight distraction in prayer.
1091. The causes of presumption are as follows: (a) the presumption which depends too much on one’s own powers arises from vainglory, for, the more one desires glory, the more is one inclined to attempt things that are above one, especially such as are new and will attract applause; (b) the presumption that depends rashly on divine assistance seems to result from pride, for a person who desires and expects pardon without repentance, or heaven without merits, must have a very exaggerated opinion of his own importance.
1092. The Commandments of Hope and of Fear.—Since hope is a necessary preparation for justification, and since man should tend towards the supernatural beatitude prepared for him by God, we cannot be surprised that scripture in many places inculcates the duty of hope.