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Objection 1: It would seem that the conditions assigned by masters,
and contained in the following lines, are not requisite for
confession:
Simple, humble, pure, faithful,
Frequent, undisguised, discreet, voluntary,
shamefaced,
Entire, secret, tearful, not delayed,
Courageously accusing, ready to obey. For fidelity, simplicity,
and courage are virtues by themselves, and therefore should not be
reckoned as conditions of confession.
Objection 2: Further, a thing is "pure" when it is not mixed with
anything else: and "simplicity," in like manner, removes
composition and admixture. Therefore one or the other is superfluous.
Objection 3: Further, no one is bound to confess more than once a
sin which he has committed but once. Therefore if a man does not
commit a sin again, his penance need not be "frequent."
Objection 4: Further, confession is directed to satisfaction. But
satisfaction is sometimes public. Therefore confession should not
always be "secret."
Objection 5: Further, that which is not in our power is not
required of us. But it is not in our power to shed "tears."
Therefore it is not required of those who confess.
On the contrary, We have the authority of the masters who assigned
the above.
I answer that, Some of the above conditions are essential to
confession, and some are requisite for its well-being. Now those
things which are essential to confession belong to it either as to an
act of virtue, or as to part of a sacrament. If in the first way, it
is either by reason of virtue in general, or by reason of the special
virtue of which it is the act, or by reason of the act itself. Now
there are four conditions of virtue in general, as stated in Ethic.
ii, 4. The first is knowledge, in respect of which confession is
said to be "discreet," inasmuch as prudence is required in every act
of virtue: and this discretion consists in giving greater weight to
greater sins. The second condition is choice, because acts of virtue
should be voluntary, and in this respect confession is said to be
"voluntary." The third condition is that the act be done for a
particular purpose, viz. the due end, and in this respect confession
is said to be "pure," i.e. with a right intention. The fourth
condition is that one should act immovably, and in this respect it is
said that confession should be "courageous," viz. that the truth
should not be forsaken through shame.
Now confession is an act of the virtue of penance. First of all it
takes its origin in the horror which one conceives for the shamefulness
of sin, and in this respect confession should be "full of shame," so
as not to be a boastful account of one's sins, by reason of some
worldly vanity accompanying it. Then it goes on to deplore the sin
committed, and in this respect it is said to be "tearful."
Thirdly, it culminates in self-abjection, and in this respect it
should be "humble," so that one confesses one's misery and
weakness.
By reason of its very nature, viz. confession, this act is one of
manifestation: which manifestation can be hindered by four things:
first, by falsehood, and in this respect confession is said to be
"faithful," i.e. true. Secondly, by the use of vague words, and
against this confession is said to be "open," so as not to be wrapped
up in vague words; thirdly, by "multiplicity" of words, in which
respect it is said to be "simple" indicating that the penitent should
relate only such matters as affect the gravity of the sin; fourthly
none of those things should be suppressed which should be made known,
and in this respect confession should be "entire."
In so far as confession is part of a sacrament it is subject to the
judgment of the priest who is the minister of the sacrament. Wherefore
it should be an "accusation" on the part of the penitent, should
manifest his "readiness to obey" the priest, should be "secret" as
regards the nature of the court wherein the hidden affairs of conscience
are tried.
The well-being of confession requires that it should be "frequent";
and "not delayed," i.e. that the sinner should confess at once.
Reply to Objection 1: There is nothing unreasonable in one virtue
being a condition of the act of another virtue, through this act being
commanded by that virtue; or through the mean which belongs to one
virtue principally, belonging to other virtues by participation.
Reply to Objection 2: The condition "pure" excludes perversity of
intention, from which man is cleansed: but the condition "simple"
excludes the introduction of unnecessary matter.
Reply to Objection 3: This is not necessary for confession, but is
a condition of its well-being.
Reply to Objection 4: Confession should be made not publicly but
privately, lest others be scandalized, and led to do evil through
hearing the sins confessed. On the other hand, the penance enjoined
in satisfaction does not give rise to scandal, since like works of
satisfaction are done sometimes for slight sins, and sometimes for none
at all.
Reply to Objection 5: We must understand this to refer to tears of
the heart.
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