s
the air is possessed of a passive power by reason of which it can be
so changed as to obtain the action and movement of fire, which
surpass the active power of air. Thus too it would be sinful and
presumptuous for a man while in a state of imperfect virtue to
attempt the immediate accomplishment of what belongs to perfect
virtue. But it is not presumptuous or sinful for a man to endeavor to
advance towards perfect virtue. In this way the Apostle stretched
himself forth to the things that were before him, namely continually
advancing forward.

Reply Obj. 2: Divine and immortal things surpass man according to the
order of nature. Yet man is possessed of a natural power, namely the
intellect, whereby he can be united to immortal and Divine things. In
this respect the Philosopher says that "man ought to pursue immortal
and divine things," not that he should do what it becomes God to do,
but that he should be united to Him in intellect and will.

Reply Obj. 3: As the Philosopher says (Ethic. iii, 3), "what we can
do by the help of others we can do by ourselves in a sense." Hence
since we can think and do good by the help of God, this is not
altogether above our ability. Hence it is not presumptuous for a man
to attempt the accomplishment of a virtuous deed: but it would be
presumptuous if one were to make the attempt without confidence in
God's assistance.
_______________________

SECOND ARTICLE [II-II, Q. 130, Art. 2]

Whether Presumption Is Opposed to Magnanimity by Excess?

Objection 1: It seems that presumption is not opposed to magnanimity
by excess. For presumption is accounted a species of the sin against
the Holy Ghost, as stated above (Q. 14, A. 2; Q. 21, A. 1). But the
sin against the Holy Ghost is not opposed to magnanimity, but to
charity. Neither therefore is presumption opposed to magnanimity.

Obj. 2: Further, it belongs to magnanimity that one should deem
oneself worthy of great things. But a man is said to be presumptuous
even if he deem himself worthy of small things, if they surpass his
ability. Therefore presumption is not directly opposed to magnanimity.

Obj. 3: Further, the magnanimous man looks upon external goods as
little things. Now according to the Philosopher (Ethic. iv, 3), "on
account of external fortune the presumptuous disdain and wrong
others, because they deem external goods as something great."
Therefore presumption is opposed to magnanimity, not by excess, but
only by deficien