1065. There are two species of despair, namely, the despair of unbelief and the despair that is found even in those that have faith.
(a) The despair of unbelief arises from a judgment contrary to faith, as when one holds as general principles that salvation is impossible, that God is not merciful to sinners, that all sins or certain sins cannot be forgiven. Thus, St. Paul designates the pagans who do not accept the Final Resurrection as those “who have no hope” (I Thess., iv. 12).
(b) The despair of believers arises from a judgment formed by them which is not directly opposed to faith, but which is erroneous, and is induced by some wicked habit or passion. Example: Titus lives a very disorderly life, and so thinks that he is predestined to hell, or that he is too weak to repent and persevere. Since his predestination and perseverance are not matters of faith, he is not guilty of unbelief by his judgment about them, but the judgment itself is wrong, and one which he has no right to form or act on.
1066. Signs which indicate that a penitent suffering depression has not been guilty of despair are: (a) if he retains the faith and has not abandoned the usual practices of religion and piety; (b) if he retains the faith, but has given up some of its practices through discouragement or weakness, but intends to repent. His sin is sloth or cowardice or attachment to some vice.
1067. Hence, the erroneous judgment that precedes despair is similar to that which precedes every act of sin, namely, it is always practically erroneous, though not always speculatively so.
(a) Judgment is speculatively erroneous with regard to duty, when one decides that in general something is lawful which is unlawful; or vice versa, as when one thinks that lying is pleasing to God. It is clear that this kind of error need not precede sin, or else all sinners would err against the faith.
(b) Judgment is practically erroneous about duty, when a person decides that here and now he should do something which in fact he should not do, as when he knows well that lying is displeasing to God, and yet makes up his mind that, all things considered, he ought to tell a lie. It is clear that this kind of error precedes every sin, for no one wills something unless his judgment has first told him that he ought to will it. The sinner first judges in a particular case that he should prefer the good of pleasure or of utility to the good of virtue, or he first neglects to consider the right manner in which he should act: “They err that work evil” (Prov., xiv. 22).
1068. The Malice of Despair.—(a) Despair is a sin, for Holy Scripture declares woe to the fainthearted, who trust not God and lose patience (Ecclus., ii. 15, 16), and it holds up the despair of Cain and Judas for reprehension. The malice of despair appears in this, that it is based on a perverse judgment that one ought not to labor for salvation in confident expectation, despite God’s promise and command to the contrary. (b) It is a mortal sin according to its nature, for it destroys the theological virtue of hope, turns man away from God his Last End, and leads to irreparable loss.
1069. In the following cases despair is not a mortal sin, nor at times even a venial sin. (a) When there is not sufficient reflection, despair is not a grave sin. Examples: Those who are ignorant of the sinfulness of despair, those who on account of great discouragement or fear do not fully advert to their despair of amendment, do not sin gravely. Despair is often a result of insanity. (b) When there is not full consent of the will, despair is not a grave sin. Examples: Those who, on account of a melancholy disposition, inclination to pessimism, past sins, etc., are tempted to give up the hope of salvation, are not guilty of sin, provided they fight against these suggestions of the mind or imagination.
1070. The gravity of despair as compared with other sins is as follows: