Summa Theologica Suppl, q. 8: Of the Minister of Confession
SUMMA THEOLOGICA — Supplement to Part III (compiled after Aquinas’s death from his Commentary on the Sentences)
Confirmation
We must now consider the minister of confession, under which head there are seven points of inquiry:
(1) Whether it is necessary to confess to a priest?
(2) Whether it is ever lawful to confess to another than a priest?
(3) Whether outside a case of necessity one who is not a priest can hear the confession of venial sins?
(4) Whether it is necessary for a man to confess to his own priest?
(5) Whether it is lawful for anyone to confess to another than his own priest, in virtue of a privilege or of the command of a superior?
(6) Whether a penitent, in danger of death can be absolved by any priest?
(7) Whether the temporal punishment should be enjoined in proportion to the sin?
Article 1. Whether it is necessary to confess to a priest?
Objection 1It would seem that it is not necessary to confess to a priest. For we are not bound to confession, except in virtue of its Divine institution. Now its Divine institution is made known to us (James 5:16): "Confess your sins, one to another," where there is no mention of a priest. Therefore it is not necessary to confess to a priest.
Objection 2Further, Penance is a necessary sacrament, as is also Baptism. But any man is the minister of Baptism, on account of its necessity. Therefore any man is the minister of Penance. Now confession should be made to the minister of Penance. Therefore it suffices to confess to anyone.
Objection 3Further, confession is necessary in order that the measure of satisfaction should be imposed on the penitent. Now, sometimes another than a priest might be more discreet than many priests are in imposing the measure of satisfaction on the penitent. Therefore it is not necessary to confess to a priest.
Objection 4Further, confession was instituted in the Church in order that the rectors might know their sheep by sight. But sometimes a rector or prelate is not a priest. Therefore confession should not always be made to a priest.
On the contraryThe absolution of the penitent, for the sake of which he makes his confession, is imparted by none but priests to whom the keys are intrusted. Therefore confession should be made to a priest.
Further, confession is foreshadowed in the raising of the dead Lazarus to life. Now our Lord commanded none but the disciples to loose Lazarus (Jn. 11:44). Therefore confession should be made to a priest.
I answer thatThe grace which is given in the sacraments, descends from the Head to the members. Wherefore he alone who exercises a ministry over Christ's true body is a minister of the sacraments, wherein grace is given; and this belongs to a priest alone, who can consecrate the Eucharist. Therefore, since grace is given in the sacrament of Penance, none but a priest is the minister of the sacrament: and consequently sacramental confession which should be made to a minister of the Church, should be made to none but a priest.
Reply to Objection 1James speaks on the presupposition of the Divine institutions: and since confession had already been prescribed by God to be made to a priest, in that He empowered them, in the person of the apostles, to forgive sins, as related in Jn. 20:23, we must take the words of James as conveying an admonishment to confess to priests.
Reply to Objection 2Baptism is a sacrament of greater necessity than Penance, as regards confession and absolution, because sometimes Baptism cannot be omitted without loss of eternal salvation, as in the case of children who have not come to the use of reason: whereas this cannot be said of confession and absolution, which regard none but adults, in whom contrition, together with the purpose of confessing and the desire of absolution, suffices to deliver them from everlasting death. Consequently there is no parity between Baptism and confession.
Reply to Objection 3In satisfaction we must consider not only the quantity of the punishment but also its power, inasmuch as it is part of a sacrament. In this way it requires a dispenser of the sacraments, though the quantity of the punishment may be fixed by another than a priest.
Reply to Objection 4It may be necessary for two reasons to know the sheep by sight. First, in order to register them as members of Christ's flock, and to know the sheep by sight thus belongs to the pastoral charge and care, which is sometimes the duty of those who are not priests. Secondly, that they may be provided with suitable remedies for their health; and to know the sheep by sight thus belongs to the man, i.e. the priest, whose business it is to provide remedies conducive to health, such as the sacrament of the Eucharist, and other like things. It is to this knowledge of the sheep that confession is ordained.