Chapter XI — The notion, object, subject, precept of the theological virtue of hope, and the time at which its obligation presses

I. Question I. What is theological hope? Answer. It is a supernatural virtue, by which the human will hopes for eternal beatitude, to be obtained by the help of God. It is called a supernatural virtue, because it is either taken for the habit, which is infused by God, or taken for the act, which is elicited by the power of divine grace. The remaining words distinguish hope from the other theological virtues: for it is proper to hope to attain God precisely as he is our eternal beatitude, which we cannot reach by our own powers; therefore there is added: to be obtained by the help of God.

II. The object of hope is twofold: material and formal. The former is God to be possessed, and is called the primary material object. The latter, or formal object, is God himself as omnipotent — that is, the aiding omnipotence. The secondary object is the divine aids, the good works brought forth by the power of graces; likewise temporal goods, insofar as their use, made good through grace, paves the way to eternal beatitude. The foundations, then, of Christian hope are the omnipotence of God, his mercy, and the immense merits of Christ the Lord. Frequently, therefore, must we repeat from the depths of our heart: But I have hoped in thy mercy: Psalm 12. My God is my helper, and in him will I put my trust: Psalm 17. And this must be kept before the eyes: I am thy protector, and thy reward exceeding great: Genesis 15. Be of good courage, then, in the hope of life everlasting, which God, who lieth not, hath promised: Titus 1 [recte].

III. The subject of hope is neither the blessed, nor the damned, nor heretics. Concerning the blessed and the damned there is no disagreement. In Heretics, just as there is no theological faith, so neither is there hope. In Catholics alone, then, whether journeying on the way or dwelling in Purgatory, is theological hope found. For although those souls are secure of obtaining the reward, the reward is nevertheless absent.

IV. Question II. Is there a precept of hope? Answer. All affirm it, and the holy Scriptures perspicuously impose it. Hope in the Lord. Nay, as the Prophet adds, the life of the faithful is a life of hope: For thou, O Lord, singularly hast settled me in hope: Psalm 4. For what is our life — or rather our pilgrimage — but the way to our Fatherland? Thither all our desires must conspire. This truth the Council of Trent defined, session 6, chapter 6; and Alexander VII condemned the following thesis: A man is at no time of his life whatever bound to elicit acts of faith, hope, and charity by force of the precepts pertaining to those virtues. This precept obliges as soon as the light of reason shines forth, and that of itself; as also when one must depart from this world. Finally, this precept presses of itself unto the frequenting of the acts of this virtue. Many teach that there is no determinate time at which such a precept presses. By what reason so great a paradox can be asserted by Christian men, I truly do not perceive. Christians can scarcely recite the Lord's Prayer sincerely without eliciting acts of hope. Per accidens this precept presses whenever a grave temptation against hope strikes the soul; when the Sacrament of Penance is to be performed; when the precepts of charity and of prayer press; and so forth.

V. Hope is accompanied by fear, which is the flight of an arduous evil that cannot easily be avoided. It is divided into filial, initial, servile, and worldly fear — which last is base. Servile fear is good; God urges it, Matthew 10: Fear ye him that can destroy both soul and body in hell. This fear is from the Holy Ghost, yet it is not a gift of the Holy Ghost. But filial and chaste fear is a gift of the Holy Ghost; as also initial fear, which is not distinguished from the first except as the imperfect from the perfect.

VI. Question III. Is there a precept of fear? Answer. All affirm it. It is evident from holy Scripture. In Deuteronomy chapter 10 God says: And now, Israel, what doth the Lord thy God require of thee, but that thou fear the Lord thy God? And David, Psalm 33: Fear the Lord, all ye his saints. This precept is a peculiar one.

VII. Question IV. What are the vices opposed to hope? Answer. They are desperation and presumption. Desperation is described as an efficacious will of casting away the eternal salvation to be obtained from the divine mercy. It is a most grave sin: for it thinks ill of the divine mercy.

VIII. Presumption is a perverse, or inordinate, confidence in the divine mercy. It is a grave sin; and into it, more frequently than into desperation, fall those sinners who trust that they will attain eternal glory without fasting, without the buffeting of the flesh, and without laborious works. Wherefore those Christians who lead their life in games, in banquets, in solaces, in promiscuous conversations of men and women, do not hope in God, but tempt God; and although they do not commit the sin of presumption properly so called, which is joined with heresy, they are nevertheless in a continual sin of carelessness of their own eternal salvation. They persevere in sins from an excessive confidence in the divine mercy. This crass negligence alone, this stupid torpor and indolence in the gravest business of eternal salvation, is a grave sin. Long perseverance in sins from hope of the divine mercy is a punishment of the divine vengeance, which scatters penal blindnesses upon illicit desires.