Of the Nature of Confession

Of the Nature of Confession — St. Thomas Aquinas asks: Whether Augustine fittingly defines confession?; Whether confession is an act of virtue?; Whether confession is an act of the virtue of penance?.

We must now consider the nature of confession, under which head there are three points of inquiry:

Article 1: Whether Augustine fittingly defines confession?

Several things offer themselves to our notice in the act of confession: first, the very substance or genus of the act, which is a kind of manifestation; secondly, the matter manifested, viz. sin; thirdly, the person to whom the manifestation is made, viz. the priest; fourthly, its cause, viz. hope of pardon; fifthly, its effect, viz. release from part of the punishment, and the obligation to pay the other part. Accordingly the first definition, given by Augustine, indicates the substance of the act, by saying that "it lays bare"---the matter of confession, by saying that it is a "hidden disease"---its cause, which is "the hope of pardon"; while the other definitions include one or other of the five things aforesaid, as may be seen by anyone who considers the matter.

Article 2: Whether confession is an act of virtue?

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.

As stated above (; ; ; ), 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.

Article 3: Whether confession is an act of the virtue of penance?

Penance is ordained for the destruction of sin. Now confession is ordained to this also. Therefore it is an act of penance.

It must be observed with regard to virtues, that when a special reason of goodness or difficulty is added over and above the object of a virtue, there is need of a special virtue: thus the expenditure of large sums is the object of magnificence, although the ordinary kind of average expenditure and gifts belongs to liberality, as appears from Ethic. ii, 7; iv, 1. The same applies to the confession of truth, which, although it belongs to the virtue of truth absolutely, yet, on account of the additional reason of goodness, begins to belong to another kind of virtue. Hence the Philosopher says (Ethic. iv, 7) that a confession made in a court of justice belongs to the virtue of justice rather than to truth. In like manner the confession of God's favors in praise of God, belongs not to truth, but to religion: and so too the confession of sins, in order to receive pardon for them, is not the elicited act of the virtue of truth, as some say, but of the virtue of penance. It may, however, be the commanded act of many virtues, in so far as the act of confession can be directed to the end of many virtues.