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Objection 1: It would seem that confession is not an act of virtue.
For every act of virtue belongs to the natural law, since "we are
naturally capable of virtue," as the Philosopher says (Ethic. ii,
1). But confession does not belong to the natural law. Therefore
it is not an act of virtue.
Objection 2: Further, an act of virtue is more befitting one who is
innocent than one who has sinned. But the confession of a sin, which
is the confession of which we are speaking now, cannot be befitting an
innocent man. Therefore it is not an act of virtue.
Objection 3: Further, the grace which is in the sacraments differs
somewhat from the grace which is in the virtues and gifts. But
confession is part of a sacrament. Therefore it is not an act of
virtue.
On the contrary, The precepts of the law are about acts of virtue.
But confession comes under a precept. Therefore it is an act of
virtue.
Further, we do not merit except by acts of virtue. But confession is
meritorious, for "it opens the gate of heaven," as the Master says
(Sent. iv, D, 17). Therefore it seems that it is an act of
virtue.
I answer that, As stated above (FS, Question 18, Articles
6,7; SS, Question 80; SS, Question 85, Article 3;
SS, Question 109, Article 3), for an act to belong to a
virtue it suffices that it be of such a nature as to imply some
condition belonging to virtue. Now, although confession does not
include everything that is required for virtue, yet its very name
implies the manifestation of that which a man has on his conscience:
for thus his lips and heart agree. For if a man professes with his
lips what he does not hold in his heart, it is not a confession but a
fiction. Now to express in words what one has in one's thoughts is a
condition of virtue; and, consequently, confession is a good thing
generically, and is an act of virtue: yet it can be done badly, if it
be devoid of other due circumstances.
Reply to Objection 1: Natural reason, in a general way, inclines
a man to make confession in the proper way, to confess as he ought,
what he ought, and when he ought, and in this way confession belongs
to the natural law. But it belongs to the Divine law to determine the
circumstances, when, how, what, and to whom, with regard to the
confession of which we are speaking now. Accordingly it is evident
that the natural law inclines a man to confession, by means of the
Divine law, which determines the circumstances, as is the case with
all matters belonging to the positive law.
Reply to Objection 2: Although an innocent man may have the habit
of the virtue whose object is a sin already committed, he has not the
act, so long as he remains innocent. Wherefore the confession of
sins, of which confession we are speaking now, is not befitting an
innocent man, though it is an act of virtue.
Reply to Objection 3: Though the grace of the sacraments differs
from the grace of the virtues, they are not contrary but disparate;
hence there is nothing to prevent that which is an act of virtue, in so
far as it proceeds from the free-will quickened by grace, from being a
sacrament, or part of a sacrament, in so far as it is ordained as a
remedy for sin.
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