Dist. 17, Part 2, Art. 1, Q. 1
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/4/d/17/q/bon-sent-IV-d17-p2-a1-q1
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### Article I. *On confession with respect to the precept of the one instituting it.*

Now let us examine the second article of the question.

For the understanding of this part there is an inquiry concerning vocal confession. And concerning this two things are principally asked. First, there is an inquiry concerning confession with respect to the precept of the one instituting it. Second, with respect to the obligation of the one carrying it out. With respect to the first, three things are asked.

First, it is asked whether the precept of confession belongs to the natural law. Second, whether it belongs to the written law, or to the law of grace. Third, it is asked by whom it was instituted, whether by Christ, or by some Apostle of his.

### Question I. *Whether the precept of confession belongs to the natural law.*

Concerning the first — that it was instituted in the natural law — it seems so.

1. On that text of Genesis 3: *Adam, where are you?* the Gloss says: « These are the words of one rebuking and compelling to confession, not of one ignorant »; but Adam was bound only to the law of nature: therefore confession is of the natural law — namely vocal confession, because the Lord spoke to him vocally, and he answered vocally.

2. Likewise, Job 31: *If I have hidden my sin as a man, and have concealed my iniquity in my bosom* — as if to say: I have not — therefore to hide a sin was a sin, and Job reprobated it as a sin; but he himself was bound only to the natural law: therefore the natural law forbids the hiding of sin: therefore it commands or counsels confession.

3. Likewise, Gregory on the same passage in the Gloss: « The truly humble person both acknowledges his evils and discloses them by the voice of confession »; but humility about sins committed is of the natural law: therefore so too is the voice of confession of sin.

4. Likewise, it seems so by reason: because confession is twofold, namely confession of praise and confession of sin, and each is unto the glory of God; as is clear, because Joshua said to Achor: *Confess the sin and give glory to God*, Joshua 7; but nature dictates that God is to be glorified and dictates that God is to be praised not only in the heart but also with the mouth: therefore by parity of reasoning it dictates that sin is to be confessed in both ways.

5. Likewise, penance has three parts, namely contrition, confession, and satisfaction; but contrition and satisfaction are of the natural law: therefore by parity of reasoning so too is confession.

6. Likewise, every work of virtue pertains to the dictate of nature; but confession of sin is a work of virtue: therefore etc. Proof of the *minor*: « Truth, as the Philosopher holds, is a virtue », and truth is that which fits one for speaking the truth; but the greatest difficulty lies in narrating one's own sin truthfully: therefore virtue consists especially about this act: therefore etc.

**On the contrary:** 1. « The natural law, as Isidore says, is the same among all »; but confession of sin is not the same among all: therefore confession of sin is not of the natural law.

2. Likewise, it seems that it is *against* nature: because it is natural to anyone, and of right nature, to conceal *a friend's misdeed*, as is said in Proverbs 11; but each one ought to love himself more than his neighbor, by the dictate of nature: therefore nature dictates that one's own sins are to be concealed.

3. Likewise, it is natural to anyone to conceal the shameful parts of the body: therefore likewise the shameful parts of the spirit; but sins are the disgraces of the soul: therefore to confess sin is rather against nature than according to nature.

4. Likewise, right reason, which is conformed to nature, blushes to *think* base things: therefore, if to *report* or to *say* them is more, it blushes by nature to say them: therefore, since to *think* base things and to *do* them is against nature and right reason, by parity of reasoning so too is to *report* them.

5. Likewise, by nature the recollection of injuries is an occasion for confirming enmity; but the sinner by sin has injured God: therefore by recollecting the sin and narrating it he renews enmities. But what makes a man an enemy of God, or more an enemy, is against nature and right reason: therefore so too is the confession of a crime.

> **Conclusion.** That one should confess to God vocally, nature does not dictate specially and by way of necessity except in a particular case; but that one should confess to a man, it dictates only in general.

**I respond:** It must be said that things are of the dictate of the natural law in two ways: either *in general*, or *in particular*. In particular, as to honor one's parents; but in general nature dictates those things which the evangelical law superadds, such as certain works of supererogation as counsels, or even certain Sacraments.

It must be understood, therefore, that confession of sin is twofold, mental and vocal. Mental confession is the recognition of sin and offense; and this is of the dictate of nature *in particular*, insofar as the *knowledge of the offense* is of the dictate of nature. Now the knowledge of a *human offense* is of the dictate of nature in itself, insofar as it is rational; but the knowledge of a *divine offense* is of the dictate of nature aided in some way by faith. For how does a man know that he *offends God, whom he does not see*, unless he knew this by some ray of faith? But when he knows this — that *he dishonors God by transgression* — nature dictates that mercy is to be humbly sought from him; and this never happens unless the fault be recognized.

But *vocal* confession is twofold, namely that which is made *to God*, and that which is made *to a man*. That one should *confess to God* vocally, nature dictates not *absolutely*, but *in a particular case*, as for instance when God demands it, as he demanded it of Adam and of Cain; but that one should *confess to a man* vocally, nature dictates only *in general*. For it dictates that one ought to be reconciled to God in every way by which he himself has appointed. Hence nature dictated that, if God should appoint an arbiter between himself and the sinner, the fault would have to be revealed to him; and thus it dictated *in general*; it also dictated that true things were to be told to him.

And thus it is clear how confession belongs to the law of nature. For some confession is of the dictate of nature by way of *necessity*, because nature dictates it *absolutely* and *specially*. Some also is of the dictate of nature by way of being *absolutely expedient*, but *necessary in a particular case*, as vocal confession made to God. But some it dictated *in general only*, and this is *confession made to a man*.

1. 2. 3. From these things the objections to the first part are clear; for the authorities proceed according to the first way, or the second, as is evident.

4. Likewise the first reasoning, drawn from the similar case of vocal confession of praise: because, just as in a particular case one must praise with the mouth, yet one ought always to praise in act or in habit *in the heart*; so too it is to be understood of the confession of sin.

5. To that which is objected concerning the other parts, namely contrition and satisfaction; it must be said that these three parts regard penance, insofar as it is a *virtue* and insofar as it is a *Sacrament*; but *contrition* and *satisfaction* regard the *virtue* specially, whereas *confession* belongs rather to penance as it is a *Sacrament*, as will better appear below. For confession of sin, which is made to a man, takes its origin not only from *nature*, but also from *divine institution*.

6. And from this the answer to the last [objection] is clear, which says that it is a work of virtue. For I say that it is indeed a work of *virtue*, but not *wholly*, but a work of virtue with the addition of the institution of the Sacrament. For *truth* does not dictate that hidden sins be told to a man; likewise neither does *penance* dictate that of itself, however much a man may grieve; but when God instituted it, then the *virtue of obedience* commanded it, *penance* hastened it, and *truth* directed the act. — And thus it is clear to which virtue confessing belongs, and how and of what [virtue] it is a work. Hence *penance* in general dictates it, insofar as it is a virtue willing to make amends; *obedience* by the precept specifies it; *truth* elicits and regulates it.

1. To that which is objected to the contrary — that it is not the same among all — it must be said that this is understood of what nature dictates *in particular*, not *in universal*.

2. 3. 4. 5. To that which is objected — that to manifest a sin is against reason — it must be said that the publishing of a sin can be done in two ways: either to one's own commendation, as sinners do who rejoice when they have done evil and exult in the worst things, *whose ways are perverse* etc., who have made themselves *the face of a harlot woman*, and of whom it is said: *They have proclaimed their sin like Sodom* etc.; and this is against nature and against right reason and tends to provoke divine enmity; and the bashfulness and shame opposed to it is *bringing grace and glory*. — The other is confession unto one's own accusation, to find divine propitiation; and this is ordered to making amends and to healing the hidden wound. Hence, just as nature dictates that a wound, even in secret places, is to be opened to a physician for healing, although it dictates that the private parts are to be covered; so it is with sins. And just as, if someone were unwilling to show his wound, he would be judged proud and foolish and would act against nature and his own welfare; so it is to be understood in the matter at hand.

And from this the answer to all the reasonings is clear. For if a *friend's* wound had to be cured through my confession, as also one's *own*; reason and nature would dictate that I ought to betray him. But although it is consonant with the dictate of nature to blush, and it ought never to be without shame; nevertheless confession is not on that account to be omitted; and this on account of the manifold usefulness which it has. And on account of this God instituted it.

For it avails unto the *knowledge of sin*, on account of the instruction of the priest; Deuteronomy 17: *If you perceive a matter difficult and ambiguous* etc. — Unto the *blotting out of what is known*; the Psalm: *I said, I will confess* etc.; if the resolve avails, how much more does the deed avail? — Unto the *satisfaction for what is known and blotted out*, because the bashfulness in confession is a great part of satisfaction; Ecclesiasticus 4: *There is a shame that brings grace and glory*. — Unto the *diminution of punishment* by the power of the keys; Matthew 16: *Whatsoever you shall loose upon earth* etc. — Unto the *praise of God*; Joshua 7: *Give glory to God and confess* etc., and: *Tell me what you have done*. — Unto the *multiplication of intercessors*; James, last chapter: *Confess your sins one to another, and pray for one another* etc. — Unto the *assurance of conscience*; whence David, immediately when he said: *I have sinned*, heard: *The Lord has taken away* etc., 2 Kings 12. And this is a great good, 2 Corinthians 1: *Our glory is this, the testimony of our conscience*.