1057. The filial fear of God is identical with the Gift of fear of the Lord, spoken of in scripture: “He shall be filled with the spirit of the fear of the Lord” (Is., xi. 3). The function of the Gifts is to make the soul docile to the inspirations of the Holy Spirit, and to supplement or serve the habits of virtue, and both these benefits are conferred by filial fear.
(a) This fear makes the soul ready to follow impulses prompted by God, for through it we subject ourselves to God as our Father, revering His wondrous majesty and fearing to stray from Him. Indeed, this is the first of the Gifts, for the realization of one’s nothingness before God is the starting-point of promptitude in receiving His teaching and guidance.
(b) Filial fear is a principle from which proceed acts of all the moral virtues, inasmuch as the reverence for God’s surpassing majesty and respect for His almighty power and justice incline one to lay aside pride, intemperance, and every vice, and exercise good works that are pleasing to Him: “The root of wisdom is to fear the Lord, and the branches thereof are long-lived” (Ecclus., i. 27).
(c) Filial fear is especially and primarily related to the virtue of hope, for these two complement each other, as do the emotions of hope and fear. Hope aspires to conquer the heights of heaven, and feels that God is on its side; fear reminds one of the greatness of God and of the dangers of over-confidence. Each then is necessary to balance the other: “The Lord taketh pleasure in them that fear Him, and in them that hope in His mercy” (Ps. cxlvi. 11).
1058. To the Gift of Fear correspond the first Beatitude and the fruits of modesty, continency and chastity. (a) Filial fear makes one realize that all but God is as nothing, and hence that true greatness must be sought, not in the self-esteem of pride, nor in the external pomp of riches and honors, but in God alone: “Some trust in chariots, and some in horses; but we will call upon the name of the Lord our God” (Ps. xix. 8). This is the disposition of soul to which is promised the First Beatitude: “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matt, v. 3). To the first of the Gifts, in the order of preparation, corresponds the first of the Beatitudes. (b) Filial fear makes one dread the thought of separation from God, and hence it leads one to use temporal things with moderation, or to abstain from them entirely, To it, then, pertain the Fruits of the Spirit, which St. Paul names “modesty, continency, chastity” (Gal, v. 23).
1059. The Sins Against Hope.—There are two sins contrary to hope: (a) despair, which is the opposite of hope by defect; (b) presumption, which is the opposite of hope by excess.
1060. Since hope has many elements of which it is composed, despair—or the falling short of hope—may happen in various ways. (a) Hope is a turning of the soul towards beatitude, and so the omission of the act of hope may be called despair (negative despair). (b) Hope regards beatitude as its good, and so aversion from divine things may be called despair (despair improperly so-called). (c) Hope pursues a good that is difficult of attainment, and so he who is dejected by the difficulty is said to despair. (d) Hope firmly believes that its goal may be reached, and hence one who doubts the possibility of success in the quest of heaven is in despair. (e) Hope has the expectation of one day entering into eternal life, and hence he is guilty of despair who admits that salvation will be secured by others, but denies that he himself should expect it.
1061. Definition of Despair.—Leaving out of consideration negative despair and despair improperly so-called, the sin we are now considering may be defined as follows: “Despair is an act of the will by which one turns away from the beatitude one desires, not under the aspect in which it appears as good, but because one apprehends it as impossible, or too difficult, or never to be realized, and under this aspect as evil.”
(a) Despair is an “act of the will,” and as such it differs from the intellectual sin of unbelief. The Novatians, who rejected the forgiveness of sins, and a heretic who denies the future life, are guilty by these acts of sin against faith, though of course one who disbelieves must also despair (see 1029, 751).
(b) Despair is a positive “turning away from beatitude.” It differs, therefore, from the mere omission of the act of hope or from an act of feeble hope, as well as from the sins against the moral virtues, which consist primarily in a turning towards some created good.