Dist. 17, Part 2, Art. 2, 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-a2-q1
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### Article II. *On confession with respect to the obligation of the one performing it.*

Next, having treated the institution of confession, the obligation to it is inquired into. And concerning this three things are asked:

*First*, by comparison to the subject.
*Second*, by comparison to the time.
*Third*, by comparison to the manner.

### Question I. *Whether all adults, the good and the evil, are bound to confession.*

First, then, it is asked whether all adults, the good and the evil, are bound to confession. And that they are, it seems:

1. By the decretal *On Penances and Remissions* in the fifth book: « Every faithful person of either sex, after he has come to the years of discretion, should faithfully confess all his sins, at least once a year, to his own priest ». And that this is a precept is clear from the fact that a grave penalty is added, namely that « while living he be barred from entering the Church, and dying he be deprived of Christian burial ».

2. Likewise, in the first [chapter] of the first [Epistle] of John: *If we say that we have no sin, we are liars, and the truth is not in us*; he speaks of all in common: therefore everyone who says that he has no sin sins mortally: therefore each one is bound to recognize himself a sinner according to the form of the Church, which was handed down to sinners; but this is through confession: therefore etc.

3. Likewise, it is a precept for all to pray, and no one however perfect is excused from the Lord's Prayer: therefore all are bound to say: *Forgive us our debts*; but the Lord instituted prayer not only for this, but indeed also confession; but prayer is a satisfactory work and presupposes confession: therefore etc.

4. Likewise, however holy and just anyone may be, if he is bodily able, he is bound to fast in Lent, nor is he excused from the institution of the Church on account of any holiness: therefore by like reasoning neither from confession.

**On the contrary:**
1. Augustine says, and it is found in the preceding distinction: « Perfect penance strives to bring one back to baptismal purity »; that is, it is possible for someone to perform true penance for a sin: therefore it is possible for him to return to baptismal innocence. But one having baptismal innocence is not bound to confess, since he is pure: therefore it does not seem that all are bound to confession.

2. Likewise, confession and the Sacrament of penance were instituted for this, that those relapsing after baptism might be able to rise again; but it is possible that someone preserve his baptismal innocence: therefore such a one is not bound to confess.

3. Likewise, it is possible in many that they have nothing but venial [sins]; but a man is not bound to confess venial sins, since dying in them he can be saved, and they can be wiped away by contrition alone: therefore such a one is not bound to confess, so long as he remains in such a state.

4. Likewise, it is possible that someone be so intent upon eternal things that he has no remorse for any fault; either, then, such a one is bound to confess, or not. If not, then not all are obliged; if he is bound and has no consciousness of sin, he is bound to confess, that is, to speak against conscience, and so to lie; which it is wicked to say: therefore not all are obliged.

> **Conclusion.** All, whether good or evil, are bound to confess once a year, partly from the precept of the first institution, partly from the mandate superadded in the general Council.

**I respond:** It must be said that being bound to the confession of sins is in two ways, namely from the first institution, since it was instituted under a precept, or from a superadded constitution. The first precept was given by the Apostles and was promulgated by James the apostle and bishop of Jerusalem, James fifth; the second by the fathers in the general Council and was promulgated by Innocent III. By reason of the first mandate of the institution, since it was instituted directly against mortal [sin], all were bound to confess who after

baptism had sinned mortally. But by reason of the second institution all are bound, at least once a year.

Now the reason of this institution is threefold. The first is *universal need*. For all have sinned and need the glory of God. *For there is no one who does good and does not sin*, Ecclesiastes seven. Therefore each ought to glorify God by confessing himself a sinner. For he who confesses himself a sinner glorifies God, showing that he needs God's grace and mercy. — The second reason was *reverence for the sacred communion*: because all are bound to communicate at Easter, both the perfect and the others; and then, because the paschal Lamb must be eaten with solemnity, so that those eating might be clean and worthy, it was fitting that a remedy of testing and purgation be sent ahead; and this indeed is in the confession of sin. — The third reason was *the discernment of the Lord's flock*, lest wolves be hidden in the flock who would devour the lambs; therefore it was instituted that they should show the faces of their consciences to the priests. And lest heretics cloak their innocence and hide themselves under the skin of innocence; it is a precept for all, however innocent they may be, to confess. And therefore all, however good they may be, are bound to confess once a year.

**To the arguments to the contrary:**

1. To that, then, which is objected, that perfect penance brings one back to innocence; it must be said that this is true of the fault for which that penance was undertaken; but as long as we are in this life, one fault succeeds another: and therefore it is necessary that confession and penance be renewed.

2. To that which is objected, that it was instituted for those relapsing; it must be said that in baptism original sin is principally blotted out, yet nonetheless venial and mortal [sins] are blotted out; and therefore baptism avails against them. Likewise it is to be understood of penance, that it was principally instituted for mortal [sins], at least confession itself; but nonetheless it avails against every sin, and so against every lapse whether through mortal or through venial [sin]. Although, then, someone may preserve baptismal grace, inasmuch as it blots out original sin and mortal fault; yet no one is so just that he preserves it as regards the blotting out of venial [sin], because it is repeated all day long: therefore it is expedient for him, even if the Church had never commanded it, to confess; but now it is not only expedient, but he is also necessarily obliged.

3. To that which is objected, that we are not bound to confess venial [sins]; it must be said that, as has been touched on, the being-bound to confession is in two ways; either on account of the bond of sin, or on account of the bond of the precept alone. Venial [sins], then, one is not bound to confess on account of the bond of sin, but this is only on account of the obligation of the precept, which obliges everyone to confess. And therefore, if he has nothing but venial [sins], he is bound to confess them; whence if he had mortal [sins], which he would confess, he would not be bound as to the venial ones.

4. To that which is objected concerning him who has no remorse etc., it must be said that it is impossible, I believe, according to the state of a wayfarer, that anyone pass one day or a week without remorse for a venial [sin]; yet that he pass a whole year, this I hold rather as impossible, and I scarcely believe that this was a gift in anyone except in Christ and his Mother; and therefore each one either has conscience, or ought to have it and at every hour to pray: *Forgive us* etc. For it is scarcely the case that a man be for any while in this life without venial [sin], both on account of frequency, because the din of vices and venial sins always resounds in the ears of our heart; and on account of ignorance, because in many things we sin venially and are ignorant and do not consider; and on account of attachment, since these venial [sins] are of great attachment, especially when there is affection toward something earthly: and therefore, however perfect he may be, he ought to recognize in his heart and confess with his mouth that he is a sinner. If, however, there were someone who had no sin on account of superabundant grace; I say that he would not be bound to that mandate, since it was given only to sinners and wayfarers; but such a one already dwells in heaven. But if there were another who had none on account of ignorance or negligence; he is not excused from the mandate on account of ignorance; yet he is not bound to say anything that he does not have in his heart, but he is bound to reconsider and afterward is bound to speak. But this I do not believe can happen to a man having intellect and the use of reason except by a most special grace — which I also believe the Apostles did not have, since they sinned venially, as Gregory says — or on account of excessive negligence. — And thus it is clear that according to the common law, at least once a year, all adults are bound to confess universally, and all ought to pray: *Forgive us* etc.; nor is there anyone who in many things cannot accuse himself.