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Objection 1: It would seem that one may confess through another, or
by writing. For confession is necessary in order that the penitent's
conscience may be made known to the priest. But a man can make his
conscience known to the priest, through another or by writing.
Therefore it is enough to confess through another or by writing.
Objection 2: Further, some are not understood by their own priests
on account of a difference of language, and consequently cannot confess
save through others. Therefore it is not essential to the sacrament
that one should confess by oneself, so that if anyone confesses through
another in any way whatever, it suffices for his salvation.
Objection 3: Further, it is essential to the sacrament that a man
should confess to his own priest, as appears from what has been said
(Question 8, Article 5). Now sometimes a man's own priest is
absent, so that the penitent cannot speak to him with his own voice.
But he could make his conscience known to him by writing. Therefore
it seems that he ought to manifest his conscience to him by writing to
him.
On the contrary, Man is bound to confess his sins even as he is bound
to confess his faith. But confession of faith should be made "with
the mouth," as appears from Rm. 10:10: therefore confession of
sins should also.
Further, who sinned by himself should, by himself, do penance. But
confession is part of penance. Therefore the penitent should confess
his own sins.
I answer that, Confession is not only an act of virtue, but also
part of a sacrament. Now, though, in so far as it is an act of
virtue it matters not how it is done, even if it be easier to do it in
one way than in another, yet, in so far as it is part of a sacrament,
it has a determinate act, just as the other sacraments have a
determinate matter. And as in Baptism, in order to signify the
inward washing, we employ that element which is chiefly used in
washing, so in the sacramental act which is intended for manifestation
we generally make use of that act which is most commonly employed for
the purpose of manifestation, viz. our own words; for other ways have
been introduced as supplementary to this.
Reply to Objection 1: Just as in Baptism it is not enough to wash
with anything, but it is necessary to wash with a determinate element,
so neither does it suffice, in Penance, to manifest one's sins
anyhow, but they must be declared by a determinate act.
Reply to Objection 2: It is enough for one who is ignorant of a
language, to confess by writing, or by signs, or by an interpreter,
because a man is not bound to do more than he can: although a man is
not able or obliged to receive Baptism, except with water, which is
from an entirely external source and is applied to us by another:
whereas the act of confession is from within and is performed by
ourselves, so that when we cannot confess in one way, we must confess
as we can.
Reply to Objection 3: In the absence of one's own priest,
confession may be made even to a layman, so that there is no necessity
to confess in writing, because the act of confession is more essential
than the person to whom confession is made.
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