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Objection 1: It would seem that it is not necessary to confess to a
priest. For we are not bound to confession, except in virtue of its
Divine institution. Now its Divine institution is made known to us
(James 5:16): "Confess your sins, one to another," where
there is no mention of a priest. Therefore it is not necessary to
confess to a priest.
Objection 2: Further, Penance is a necessary sacrament, as is
also Baptism. But any man is the minister of Baptism, on account of
its necessity. Therefore any man is the minister of Penance. Now
confession should be made to the minister of Penance. Therefore it
suffices to confess to anyone.
Objection 3: Further, confession is necessary in order that the
measure of satisfaction should be imposed on the penitent. Now,
sometimes another than a priest might be more discreet than many priests
are in imposing the measure of satisfaction on the penitent. Therefore
it is not necessary to confess to a priest.
Objection 4: Further, confession was instituted in the Church in
order that the rectors might know their sheep by sight. But sometimes
a rector or prelate is not a priest. Therefore confession should not
always be made to a priest.
On the contrary, The absolution of the penitent, for the sake of
which he makes his confession, is imparted by none but priests to whom
the keys are intrusted. Therefore confession should be made to a
priest.
Further, confession is foreshadowed in the raising of the dead
Lazarus to life. Now our Lord commanded none but the disciples to
loose Lazarus (Jn. 11:44). Therefore confession should be
made to a priest.
I answer that, The grace which is given in the sacraments, descends
from the Head to the members. Wherefore he alone who exercises a
ministry over Christ's true body is a minister of the sacraments,
wherein grace is given; and this belongs to a priest alone, who can
consecrate the Eucharist. Therefore, since grace is given in the
sacrament of Penance, none but a priest is the minister of the
sacrament: and consequently sacramental confession which should be made
to a minister of the Church, should be made to none but a priest.
Reply to Objection 1: James speaks on the presupposition of the
Divine institutions: and since confession had already been prescribed
by God to be made to a priest, in that He empowered them, in the
person of the apostles, to forgive sins, as related in Jn.
20:23, we must take the words of James as conveying an
admonishment to confess to priests.
Reply to Objection 2: Baptism is a sacrament of greater necessity
than Penance, as regards confession and absolution, because sometimes
Baptism cannot be omitted without loss of eternal salvation, as in the
case of children who have not come to the use of reason: whereas this
cannot be said of confession and absolution, which regard none but
adults, in whom contrition, together with the purpose of confessing
and the desire of absolution, suffices to deliver them from everlasting
death. Consequently there is no parity between Baptism and
confession.
Reply to Objection 3: In satisfaction we must consider not only the
quantity of the punishment but also its power, inasmuch as it is part
of a sacrament. In this way it requires a dispenser of the
sacraments, though the quantity of the punishment may be fixed by
another than a priest.
Reply to Objection 4: It may be necessary for two reasons to know
the sheep by sight. First, in order to register them as members of
Christ's flock, and to know the sheep by sight thus belongs to the
pastoral charge and care, which is sometimes the duty of those who are
not priests. Secondly, that they may be provided with suitable
remedies for their health; and to know the sheep by sight thus belongs
to the man, i.e. the priest, whose business it is to provide
remedies conducive to health, such as the sacrament of the Eucharist,
and other like things. It is to this knowledge of the sheep that
confession is ordained.
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