When the illness is in the mind
Is it a sin, a demon, or an illness?
When the Church asks publicly and authoritatively in the name of Jesus Christ that a person or object be protected against the power of the Evil One and withdrawn from his dominion, it is called exorcism. Jesus performed exorcisms and from him the Church has received the power and office of exorcizing. Cf. Mk 1:25-26; 3:15; 6:7, 13; 16:17. In a simple form, exorcism is performed at the celebration of Baptism. the solemn exorcism, called "a major exorcism," can be performed only by a priest and with the permission of the bishop. the priest must proceed with prudence, strictly observing the rules established by the Church. Exorcism is directed at the expulsion of demons or to the liberation from demonic possession through the spiritual authority which Jesus entrusted to his Church. Illness, especially psychological illness, is a very different matter; treating this is the concern of medical science. Therefore, before an exorcism is performed, it is important to ascertain that one is dealing with the presence of the Evil One, and not an illness. Cf. CIC, can. 1172.
Imputability and responsibility for an action can be diminished or even nullified by ignorance, inadvertence, duress, fear, habit, inordinate attachments, and other psychological or social factors.
Illness can lead to anguish, self-absorption, sometimes even despair and revolt against God. It can also make a person more mature, helping him discern in his life what is not essential so that he can turn toward that which is. Very often illness provokes a search for God and a return to him.
The man of the Old Testament lives his sickness in the presence of God. It is before God that he laments his illness, and it is of God, Master of life and death, that he implores healing. Cf. Pss 6:3; 38; Isa 38. Illness becomes a way to conversion; God's forgiveness initiates the healing. Cf. Pss 32:5; 38:5; 39:9, 12; 107:20; cf. Mk 2:5-12. It is the experience of Israel that illness is mysteriously linked to sin and evil, and that faithfulness to God according to his law restores life: "For I am the Lord, your healer." Ex 15:26. The prophet intuits that suffering can also have a redemptive meaning for the sins of others. Cf. Isa 53:11. Finally Isaiah announces that God will usher in a time for Zion when he will pardon every offense and heal every illness. Cf. Isa 33:24.
Christ's compassion toward the sick and his many healings of every kind of infirmity are a resplendent sign that "God has visited his people" Lk 7:16; cf. Mt 4:24. and that the Kingdom of God is close at hand. Jesus has the power not only to heal, but also to forgive sins; Cf. Mk 2:5-12. he has come to heal the whole man, soul and body; he is the physician the sick have need of. Cf. Mk 2:17. His compassion toward all who suffer goes so far that he identifies himself with them: "I was sick and you visited me." Mt 25:36. His preferential love for the sick has not ceased through the centuries to draw the very special attention of Christians toward all those who suffer in body and soul. It is the source of tireless efforts to comfort them.
The Holy Spirit gives to some a special charism of healing Cf. 1 Cor 12:9, 28, 30. so as to make manifest the power of the grace of the risen Lord. But even the most intense prayers do not always obtain the healing of all illnesses. Thus St. Paul must learn from the Lord that "my grace is sufficient for you, for my power is made perfect in weakness," and that the sufferings to be endured can mean that "in my flesh I complete what is lacking in Christ's afflictions for the sake of his Body, that is, the Church." 2 Cor 12:9; Col 1:24.
If suicide is committed with the intention of setting an example, especially to the young, it also takes on the gravity of scandal. Voluntary co-operation in suicide is contrary to the moral law. Grave psychological disturbances, anguish, or grave fear of hardship, suffering, or torture can diminish the responsibility of the one committing suicide.
We should not despair of the eternal salvation of persons who have taken their own lives. By ways known to him alone, God can provide the opportunity for salutary repentance. the Church prays for persons who have taken their own lives.
"In its various forms - material deprivation, unjust oppression, physical and psychological illness and death - human misery is the obvious sign of the inherited condition of frailty and need for salvation in which man finds himself as a consequence of original sin. This misery elicited the compassion of Christ the Savior, who willingly took it upon himself and identified himself with the least of his brethren. Hence, those who are oppressed by poverty are the object of a preferential love on the part of the Church which, since her origin and in spite of the failings of many of her members, has not ceased to work for their relief, defense, and liberation through numerous works of charity which remain indispensable always and everywhere." CDF — Congregation for the Doctrine of the Faith, instruction, Libertatis conscientia, 68.