Dist. 17, Part 2, Art. 2, Q. 1
Book IV: On the Sacraments · Distinction 17
Articulus II. De confessione quoad obligationem exsequentis.
Consequenter, viso de institutione confessionis, quaeritur de obligatione ad ipsam. Et quantum ad hoc quaeruntur tria:
Primo, per comparationem ad subiectum. Secundo, per comparationem ad tempus. Tertio, per comparationem ad modum.
Quaestio I. Utrum omnes adulti, boni et mali, ad confessionem teneantur.
Primo igitur quaeritur, utrum omnes adulti, boni et mali, ad confessionem teneantur. Et quod sic, videtur:
1. Per decretalem de Poenitentiis et remissionibus libro quinto1: « Omnis utriusque sexus fidelis, postquam ad annos discretionis pervenerit, omnia peccata sua, saltem semel in anno, fideliter confiteatur proprio sacerdoti ». Et quod illud sit praeceptum, patet in hoc, quod subiungitur gravis poena, scilicet quod « vivens ab ingressu Ecclesiae arceatur, et moriens christiana careat sepultura ».
2. Item, primae Ioannis primo2: Si dixerimus, quoniam peccatum non habemus, mendaces sumus, et veritas non est in nobis; loquitur de omnibus communiter: ergo omnis qui dicit, se peccatum non habere, peccat mortaliter: ergo quilibet tenetur se recognoscere peccatorem secundum formam Ecclesiae, quae tradita est peccatoribus; sed hoc est per confessionem: ergo etc.
3. Item, praeceptum est omnibus orare, et nullus absolvitur quantumcumque perfectus ab oratione dominicali: ergo omnes tenentur dicere: Dimitte nobis debita nostra3; sed Dominus non tantum ad hoc instituit orationem, immo etiam confessionem; sed oratio est opus satisfactorium et praesupponit confessionem: ergo etc.
4. Item, quantumcumque aliquis sit sanctus et iustus, si potens est corpore, tenetur Quadragesimam ieiunare nec propter aliquam sanctitatem absolvitur ab Ecclesiae institutione: ergo pari ratione nec a confessione.
Contra: 1. Augustinus dicit, et habetur distinctione praecedenti4: « Poenitentia perfecta ad baptismi puritatem conatur reducere »; seu possibile est, aliquem veram poenitentiam perficere pro peccato: ergo possibile est, ipsum redire ad innocentiam baptismalem. Sed habens innocentiam baptismalem non tenetur confiteri, quia purus est: ergo non videtur, quod omnes ad confessionem teneantur.
2. Item, confessio et Sacramentum poenitentiae est institutum propter hoc, ut recidivantes post baptismum possint resurgere5; sed possibile est, quod aliquis conservet innocentiam baptismalem: ergo talis non tenetur confiteri.
3. Item, possibile est in multis, quod non habeant nisi venialia; sed venialia non tenetur confiteri homo, quia in illis decedens potest salvari, et sola contritione possunt deleri6: ergo talis non tenetur confiteri, quamdiu in tali statu consistit.
4. Item, possibile est, quod aliquis ita intentus sit circa aeterna, quod non habeat remorsum de aliqua culpa; aut ergo talis tenetur confiteri, aut non. Si non, tunc non omnes obligantur; si tenetur et non habet conscientiam peccati, tenetur ad confitendum sive ad dicendum contra conscientiam, et ita mentiri; quod nefas est dicere: ergo non omnes obligantur.
Conclusio. Omnes, sive boni sive mali, semel in anno tenentur confiteri, partim ex praecepto primae institutionis, partim ex superaddito in generali Concilio mandato.
Respondeo: Dicendum, quod teneri ad confessionem peccatorum est dupliciter, scilicet ex institutione prima, quia instituta est sub praecepto, vel ex constitutione superaddita. Primum praeceptum datum fuit ab Apostolis et vulgatum fuit a Iacobo apostolo et episcopo Ierosolymitano, Iacobi quinto7; secundum a patribus in generali Concilio et vulgatum fuit ab Innocentio tertio. Ratione primi mandati institutionis, quoniam instituta est directe contra mortale, tenebantur omnes confiteri, qui post
baptismum peccaverant mortaliter. Ratione vero secundae institutionis tenentur omnes, saltem ad semel in anno.
Ratio autem huius institutionis triplex est. Prima est universalis indigentia. Omnes enim peccaverunt et egent gloria Dei8. Non est enim qui faciat bonum et non peccet, Ecclesiastici septimo. Ideo Deum debet quilibet glorificare confitendo se peccatorem. Qui enim se peccatorem confitetur Deum glorificat, ostendens, se Dei gratia et misericordia indigere. — Secunda ratio fuit sacrae communionis reverentia: quia omnes tenentur in Pascha communicare, tam perfecti quam et alii; et tunc, quia Agnus paschalis cum solemnitate manducandus est, ut mundi essent manducantes et digni, oportuit, remedium praemitti probationis et purgationis9; et hoc quidem est in confessione peccati. — Tertia ratio fuit discretio gregis dominici, ne lupi absconderentur in grege, qui manducarent agnos; ideo institutum est, ut vultus conscientiarum suarum sacerdotibus ostenderent10. Et ne haeretici innocentiam palliarent et sub pelle innocentiae se absconderent; omnibus, quantumcumque sint innocentes, praeceptum est confiteri. Et ideo omnes, quantumcumque sint boni, tenentur confiteri semel in anno.
Ad argumenta in oppositum:
1. Ad illud ergo quod obiicitur, quod poenitentia perfecta reducit ad innocentiam; dicendum, quod illud verum est de culpa, pro qua fuit illa poenitentia assumta11; sed quamdiu sumus in hac vita, uni culpae succedit alia: et ideo oportet, quod renovetur confessio et poenitentia.
2. Ad illud quod obiicitur, quod instituta est propter recidivantes; dicendum, quod in baptismo deletur principaliter originale, delentur nihilominus venialia et mortalia; et ideo baptismus valet contra illa. Similiter de poenitentia intelligendum, quod principaliter instituta est propter mortalia, ad minus ipsa confessio; sed tamen valet contra omne peccatum, et ita contra omnem lapsum sive per mortale, sive per veniale. Licet igitur aliquis conservet gratiam baptismalem, in quantum delet originale et culpam mortalem; nullus tamen adeo est iustus, qui conservet quantum ad deletionem venialis, quia tota die iteratur12: ideo expedit ei, si nunquam mandasset Ecclesia, confiteri; nunc autem non solum expedit, sed etiam necessario obligatur.
3. Ad illud quod obiicitur, quod non tenemur venialia confiteri; dicendum, quod, sicut tactum est, tentio ad confessionem est dupliciter; vel ob vinculum peccati, vel propter vinculum solius praecepti. Venialia igitur non tenetur quis confiteri propter vinculum peccati, sed hoc solum est propter obligationem praecepti, quae obligat unumquemque ad confitendum. Et ideo, si non habet nisi venialia, tenetur illa confiteri; unde si haberet mortalia, quae confiteretur, non teneretur ad venialia.
4. Ad illud quod obiicitur de eo qui non habet remorsum etc., dicendum, quod impossibile, credo secundum statum viatoris, quod aliquis unum diem vel septimanam transeat sine remorsu venialis; tamen quod totum annum transeat, hoc habeo magis pro impossibili, et vix credo, quod fuerit hoc donum in aliquo nisi in Christo et eius Matre; et ideo unusquisque vel habet conscientiam13, vel debet habere et omni hora petere: Dimitte nobis etc. Vix enim est, quod homo aliquamdiu sit in vita ista14 sine veniali, tum propter frequentiam, quia strepitus vitiorum et peccatorum venialium semper insonant auribus cordis nostri; tum propter ignorantiam, quia in multis venialiter peccamus et ignoramus et non consideramus; tum propter adhaerentiam, quoniam venialia ista sunt magnae adhaerentiae, maxime quando habetur affectio circa aliquod terrenum: et ideo, quantumcumque sit perfectus, corde debet recognoscere et ore confiteri, se peccatorem esse. Si tamen aliquis esset, qui non haberet peccatum propter superabundantem gratiam; dico, quod non teneretur ad illud mandatum, quia solis peccatoribus et viatoribus est datum; talis autem iam in caelis habitat. Si autem esset alius, qui non haberet propter ignorantiam vel negligentiam; non excusatur a mandato propter ignorantiam; non tamen tenetur aliquid dicere, quod non habeat in corde, sed tenetur recogitare et postea tenetur dicere. Hoc autem non credo posse contingere homini habenti intellectum et usum rationis nisi per specialissimam gratiam — quam etiam credo Apostolos non habuisse, quia venialiter peccaverunt, sicut dicit Gregorius — vel propter nimiam negligentiam. — Et quod sic patet, quod secundum communem legem, saltem semel in anno, omnes adulti tenentur confiteri universaliter, et omnes debent orare: Dimitte nobis etc.; nec est aliquis, qui in multis non possit se ipsum arguere.
I. Conclusiones 1. quaestionis sunt communes. Solutio auctoris ad 3, quod in casu illo aliquis lege ecclesiastica ad confitenda venialia teneatur (cfr. infra p. III. a. 2. q. 1.), refertur etiam a S. Thoma (hic q. 3. a. 1. quaestiunc. 3. ad 3, et Suppl. q. 6. a. 3. ad 3.); qui etiam aliam opinionem ut probabilem affert, quod talis vi praecepti ecclesiastici tantum teneatur, ut se sacerdoti repraesentet et ostendat, se absque conscientia mortalis esse. De hoc casu potius speculativo adhuc nihil determinatum est.
De ipsa 1. quaestione: Alex. Hal., S. p. IV. q. 18. m. 1. a. 1. § 1-3, a. 2. § 2-5. — Scot., hic q. unica n. 18. seqq. — S. Thom., artt. citt. — B. Albert., supra d. 16. a. 12. — Petr. a Tar., hic q. 2. a. 4. quaestiunc. 1. 3. 4. — Richard. a Med., hic a. 2. q. 1. — Dionys. Carth., de hac et seq. q. hic q. 8.
II. Quoad 2. quaestionem etiam nunc communiter tenetur, quod de tempore, quando post peccatum mortale perpetratum urgeat obligatio confessionis, generalis regula dari nequeat. Guliel. Parisien. quidem docuit, teste Dionysio Carth., quod « nec ad modicum nec ad momentum licet alicui confessionem differre ». S. Alphonsus dicit, quod gravis esse videatur obligatio non differendi ultra mensem reconciliationem cum Deo sive per actum contritionis cum proposito confitendi, sive per Sacramenti perceptionem. Moderate et sapienter S. Bonav. hic loquitur et ad mentem S. Thomae, nisi quod Angelicus non approbat, quod religiosi ad confessionem prius et magis obligentur, quia non « tenentur ad alia quam alii homines, nisi ad quae ex voto se obligaverunt; cuiusmodi non est confessio ».
De 2. quaestione: Alex. Hal., loc. cit. a. 1. § 1-3. — Scot., loc. cit. n. 24. — S. Thom., hic loc. cit. quaestiunc. 4; Suppl. q. 6. a. 5. — Petr. a Tar., hic q. 2. a. 5. quaestiunc. 1. — Richard. a Med., hic a. 3. q. 6. — Durand., hic q. 10.
III. Quaestio 3. manifeste confirmat, S. Bonav. docere, sicut baptismum, sic Sacramentum poenitentiae esse Sacramentum mortuorum, ut dicunt, et « esse ordinatum ad gratiam acquirendam sive obtinendam » cum eadem dispositione (scilicet attritionis), quae sufficit ad iustificationem adulti in baptismo.
De hac 3. quaestione: Alex. Hal., loc. cit. a. 3. § 7. — S. Thom., hic q. 3. a. 4. quaestiunc. 1; Suppl. q. 9. a. 1. — B. Albert., hic a. 6. — Petr. a Tar., loc. cit. quaestiunc. 2. — Durand., hic q. 13. — Dionys. Carth., hic q. 8.
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Article II. On confession with respect to the obligation of the one performing it.
Next, having treated the institution of confession, the obligation to it is inquired into. And concerning this three things are asked:
First, by comparison to the subject. Second, by comparison to the time. Third, by comparison to the manner.
Question I. Whether all adults, the good and the evil, are bound to confession.
First, then, it is asked whether all adults, the good and the evil, are bound to confession. And that they are, it seems:
1. By the decretal On Penances and Remissions in the fifth book1: « Every faithful person of either sex, after he has come to the years of discretion, should faithfully confess all his sins, at least once a year, to his own priest ». And that this is a precept is clear from the fact that a grave penalty is added, namely that « while living he be barred from entering the Church, and dying he be deprived of Christian burial ».
2. Likewise, in the first [chapter] of the first [Epistle] of John2: If we say that we have no sin, we are liars, and the truth is not in us; he speaks of all in common: therefore everyone who says that he has no sin sins mortally: therefore each one is bound to recognize himself a sinner according to the form of the Church, which was handed down to sinners; but this is through confession: therefore etc.
3. Likewise, it is a precept for all to pray, and no one however perfect is excused from the Lord's Prayer: therefore all are bound to say: Forgive us our debts3; but the Lord instituted prayer not only for this, but indeed also confession; but prayer is a satisfactory work and presupposes confession: therefore etc.
4. Likewise, however holy and just anyone may be, if he is bodily able, he is bound to fast in Lent, nor is he excused from the institution of the Church on account of any holiness: therefore by like reasoning neither from confession.
On the contrary: 1. Augustine says, and it is found in the preceding distinction4: « Perfect penance strives to bring one back to baptismal purity »; that is, it is possible for someone to perform true penance for a sin: therefore it is possible for him to return to baptismal innocence. But one having baptismal innocence is not bound to confess, since he is pure: therefore it does not seem that all are bound to confession.
2. Likewise, confession and the Sacrament of penance were instituted for this, that those relapsing after baptism might be able to rise again5; but it is possible that someone preserve his baptismal innocence: therefore such a one is not bound to confess.
3. Likewise, it is possible in many that they have nothing but venial [sins]; but a man is not bound to confess venial sins, since dying in them he can be saved, and they can be wiped away by contrition alone6: therefore such a one is not bound to confess, so long as he remains in such a state.
4. Likewise, it is possible that someone be so intent upon eternal things that he has no remorse for any fault; either, then, such a one is bound to confess, or not. If not, then not all are obliged; if he is bound and has no consciousness of sin, he is bound to confess, that is, to speak against conscience, and so to lie; which it is wicked to say: therefore not all are obliged.
Conclusion. All, whether good or evil, are bound to confess once a year, partly from the precept of the first institution, partly from the mandate superadded in the general Council.
I respond: It must be said that being bound to the confession of sins is in two ways, namely from the first institution, since it was instituted under a precept, or from a superadded constitution. The first precept was given by the Apostles and was promulgated by James the apostle and bishop of Jerusalem, James fifth7; the second by the fathers in the general Council and was promulgated by Innocent III. By reason of the first mandate of the institution, since it was instituted directly against mortal [sin], all were bound to confess who after
baptism had sinned mortally. But by reason of the second institution all are bound, at least once a year.
Now the reason of this institution is threefold. The first is universal need. For all have sinned and need the glory of God8. For there is no one who does good and does not sin, Ecclesiastes seven. Therefore each ought to glorify God by confessing himself a sinner. For he who confesses himself a sinner glorifies God, showing that he needs God's grace and mercy. — The second reason was reverence for the sacred communion: because all are bound to communicate at Easter, both the perfect and the others; and then, because the paschal Lamb must be eaten with solemnity, so that those eating might be clean and worthy, it was fitting that a remedy of testing and purgation be sent ahead9; and this indeed is in the confession of sin. — The third reason was the discernment of the Lord's flock, lest wolves be hidden in the flock who would devour the lambs; therefore it was instituted that they should show the faces of their consciences to the priests10. And lest heretics cloak their innocence and hide themselves under the skin of innocence; it is a precept for all, however innocent they may be, to confess. And therefore all, however good they may be, are bound to confess once a year.
To the arguments to the contrary:
1. To that, then, which is objected, that perfect penance brings one back to innocence; it must be said that this is true of the fault for which that penance was undertaken11; but as long as we are in this life, one fault succeeds another: and therefore it is necessary that confession and penance be renewed.
2. To that which is objected, that it was instituted for those relapsing; it must be said that in baptism original sin is principally blotted out, yet nonetheless venial and mortal [sins] are blotted out; and therefore baptism avails against them. Likewise it is to be understood of penance, that it was principally instituted for mortal [sins], at least confession itself; but nonetheless it avails against every sin, and so against every lapse whether through mortal or through venial [sin]. Although, then, someone may preserve baptismal grace, inasmuch as it blots out original sin and mortal fault; yet no one is so just that he preserves it as regards the blotting out of venial [sin], because it is repeated all day long12: therefore it is expedient for him, even if the Church had never commanded it, to confess; but now it is not only expedient, but he is also necessarily obliged.
3. To that which is objected, that we are not bound to confess venial [sins]; it must be said that, as has been touched on, the being-bound to confession is in two ways; either on account of the bond of sin, or on account of the bond of the precept alone. Venial [sins], then, one is not bound to confess on account of the bond of sin, but this is only on account of the obligation of the precept, which obliges everyone to confess. And therefore, if he has nothing but venial [sins], he is bound to confess them; whence if he had mortal [sins], which he would confess, he would not be bound as to the venial ones.
4. To that which is objected concerning him who has no remorse etc., it must be said that it is impossible, I believe, according to the state of a wayfarer, that anyone pass one day or a week without remorse for a venial [sin]; yet that he pass a whole year, this I hold rather as impossible, and I scarcely believe that this was a gift in anyone except in Christ and his Mother; and therefore each one either has conscience13, or ought to have it and at every hour to pray: Forgive us etc. For it is scarcely the case that a man be for any while in this life14 without venial [sin], both on account of frequency, because the din of vices and venial sins always resounds in the ears of our heart; and on account of ignorance, because in many things we sin venially and are ignorant and do not consider; and on account of attachment, since these venial [sins] are of great attachment, especially when there is affection toward something earthly: and therefore, however perfect he may be, he ought to recognize in his heart and confess with his mouth that he is a sinner. If, however, there were someone who had no sin on account of superabundant grace; I say that he would not be bound to that mandate, since it was given only to sinners and wayfarers; but such a one already dwells in heaven. But if there were another who had none on account of ignorance or negligence; he is not excused from the mandate on account of ignorance; yet he is not bound to say anything that he does not have in his heart, but he is bound to reconsider and afterward is bound to speak. But this I do not believe can happen to a man having intellect and the use of reason except by a most special grace — which I also believe the Apostles did not have, since they sinned venially, as Gregory says — or on account of excessive negligence. — And thus it is clear that according to the common law, at least once a year, all adults are bound to confess universally, and all ought to pray: Forgive us etc.; nor is there anyone who in many things cannot accuse himself.
I. The conclusions of the 1st question are common. The author's solution to [objection] 3, that in that case someone is bound by ecclesiastical law to confess venial [sins] (cf. below p. III. a. 2. q. 1.), is reported also by St. Thomas (here q. 3. a. 1. quaestiuncula 3. ad 3, and Suppl. q. 6. a. 3. ad 3.); who also brings forward as probable another opinion, that such a one is bound by force of the ecclesiastical precept only to present himself to the priest and show that he is without consciousness of a mortal [sin]. On this rather speculative case nothing has yet been determined.
On the 1st question itself: Alex. of Hales, Summa p. IV. q. 18. m. 1. a. 1. § 1-3, a. 2. § 2-5. — Scotus, here q. unica n. 18 ff. — St. Thomas, the articles cited. — Bl. Albert, above d. 16. a. 12. — Peter of Tarentaise, here q. 2. a. 4. quaestiuncula 1. 3. 4. — Richard of Middleton, here a. 2. q. 1. — Dionysius the Carthusian, on this and the following q. here q. 8.
II. As to the 2nd question, even now it is commonly held that concerning the time when, after a mortal sin has been committed, the obligation of confession presses, no general rule can be given. William of Paris indeed taught, on the testimony of Dionysius the Carthusian, that « it is not lawful for anyone to defer confession even for a little or for a moment ». St. Alphonsus says that the obligation seems grave of not deferring beyond a month reconciliation with God either by an act of contrition with the purpose of confessing, or by the reception of the Sacrament. Moderately and wisely St. Bonaventure speaks here, and according to the mind of St. Thomas, except that the Angelic Doctor does not approve that religious are bound to confession sooner and more, since they are not « bound to other things than other men, except to those to which they have bound themselves by vow; of which kind confession is not ».
On the 2nd question: Alex. of Hales, loc. cit. a. 1. § 1-3. — Scotus, loc. cit. n. 24. — St. Thomas, here loc. cit. quaestiuncula 4; Suppl. q. 6. a. 5. — Peter of Tarentaise, here q. 2. a. 5. quaestiuncula 1. — Richard of Middleton, here a. 3. q. 6. — Durandus, here q. 10.
III. Question 3 manifestly confirms that St. Bonaventure teaches that, like baptism, so the Sacrament of penance is a Sacrament of the dead, as they say, and « is ordained to acquiring or obtaining grace » with the same disposition (namely of attrition) which suffices for the justification of an adult in baptism.
On this 3rd question: Alex. of Hales, loc. cit. a. 3. § 7. — St. Thomas, here q. 3. a. 4. quaestiuncula 1; Suppl. q. 9. a. 1. — Bl. Albert, here a. 6. — Peter of Tarentaise, loc. cit. quaestiuncula 2. — Durandus, here q. 13. — Dionysius the Carthusian, here q. 8.
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- 1Tit. 38. c. 12. [Decretal., lib. V, de Poenitentiis et remissionibus.]Title 38, c. 12 [Decretals, book V, On Penances and Remissions].
- 2Vers. 8, ubi Vulgata, quam sequuntur edd., post mendaces sumus addit ipsi nos seducimus.Verse 8, where the Vulgate, which the editions follow, after we are liars adds we deceive ourselves.
- 3Matth. 6, 12. — De oratione, quatenus est opus satisfactorium, dictum est supra d. 15. p. II. a. 1. q. 1. et a. 2. q. 3.Matt. 6:12. — On prayer, insofar as it is a satisfactory work, it was said above d. 15. p. II. a. 1. q. 1. and a. 2. q. 3.
- 4Sext. d. XV. tit. Magistri, c. 7.[In the] preceding [distinction], d. XV [under] the heading of the Master, c. 7.
- 5Cfr. a. 1. q. 3. in corp.Cf. a. 1. q. 3. in the body.
- 6Vide infra p. III. a. 2. q. 1.See below p. III. a. 2. q. 1.
- 7Vers. 16. Cfr. a. 1. q. 3. — Decretum Innocentii habetur supra in fundam. 1. — Inferius pro peccaverant multi codd. et ed. 1 peccaverunt.[James 5,] verse 16. Cf. a. 1. q. 3. — The decree of Innocent is found above in the first fundamentum. — Below, for had sinned many codices and the first edition [read] sinned.
- 8Rom. 3, 23. — Seq. locus est Eccle. 7, 21: Non est enim homo iustus in terra, qui faciat etc. — Inferius pro debet codd. FG tenetur.Rom. 3:23. — The following passage is Eccles. 7:21: For there is no just man on earth who does etc. — Below, for ought the codices FG [read] is bound.
- 9Respicitur Matth. 7, 15: Veniunt ad vos in vestimentis ovium, intrinsecus autem sunt lupi rapaces. Prov. 27, 23: Diligenter agnosce vultum pecoris tui tuosque greges considera. [Cfr. I Cor. 11, 28: Probet autem se ipsum homo etc.]Reference is made to Matt. 7:15: They come to you in sheep's clothing, but inwardly they are ravening wolves. Prov. 27:23: Diligently know the countenance of your cattle, and consider your own flocks. [Cf. 1 Cor. 11:28: But let a man prove himself etc.]
- 10Vide supra d. 15. p. II. dub. 10.See above d. 15. p. II. dub. 10.
- 11Plurimi codd. iterantur, incongrue, nisi cum cod. aa pro venialis substituantur venialium (pro quia codd. IK quae).Very many codices [read] are repeated, incongruously, unless with codex aa for of the venial [sin] one substitutes of the venial [sins] (for because codices IK [read] which).
- 12Supple: peccati venialis.Supply: of venial sin.
- 13Edd. quamdiu sit in vita ista, sit, cod. E aliquando diu sit in vita ista.The editions [read] as long as he is in this life, he is; codex E [reads] that at some time he be long in this life.
- 14Vide supra d. 16. p. II. dub. 3. Superius pro et non cod. Z si non. Mox post quantumcumque edd. supplent quis. Subinde codd. omittunt peccatum.See above d. 16. p. II. dub. 3. Above, for and not codex Z [reads] if not. Just after however much the editions supply anyone. Then the codices omit sin.