OF THE EFFECT OF CONFESSION (FIVE ARTICLES)
We must now consider the effect of confession: under which head there are five points of inquiry:
(1) Whether confession delivers one from the death of sin?
(2) Whether confession delivers one in any way from punishment?
(3) Whether confession opens Paradise to us?
(4) Whether confession gives hope of salvation?
(5) Whether a general confession blots out mortal sins that one has forgotten?
Whether confession delivers one from the death of sin?
Objection 1: It would seem that confession does not deliver one from the death of sin. For confession follows contrition. But contrition sufficiently blots out guilt. Therefore confession does not deliver one from the death of sin.
Objection 2: Further, just as mortal sin is a fault, so is venial. Now confession renders venial that which was mortal before, as stated in the text (Sent. iv, D, 17). Therefore confession does not blot out guilt, but one guilt is changed into another.
On the contrary, Confession is part of the sacrament of Penance. But Penance deliver from guilt. Therefore confession does also.
I answer that, Penance, as a sacrament, is perfected chiefly in confession, because by the latter a man submits to the ministers of the Church, who are the dispensers of the sacraments: for contrition has the desire of confession united thereto, and satisfaction is enjoined according to the judgment of the priest who hears the confession. And since in the sacrament of Penance, as in Baptism, that grace is infused whereby sins are forgiven, therefore confession in virtue of the absolution granted remits guilt, even as Baptism does. Now Baptism delivers one from the death of sin, not only by being received actually, but also by being received in desire, as is evident with regard to those who approach the sacrament of Baptism after being already sanctified. And unless a man offers an obstacle, he receives, through the very fact of being baptized, grace whereby his sins are remitted, if they are not already remitted. The same is to be said of confession, to which absolution is added because it delivered the penitent from guilt through being previously in his desire. Afterwards at the time of actual confession and absolution he receives an increase of grace, and forgiveness of sins would also be granted to him, if his previous sorrow for sin was not sufficient for contrition, and if at the time he offered no obstacle to grace. Consequently just as it is said of Baptism that it delivers from death, so can it be said of confession.
Reply to Objection 1: Contrition has the desire of confession attached to it, and therefore it delivers penitents from death in the same way as the desire of Baptism delivers those who are going to be baptized.
Reply to Objection 2: In the text venial does not designate guilt, but punishment that is easily expiated. and so it does not follow that one guilt is changed into another but that it is wholly done away. For "venial" is taken in three senses [*Cf. FS, Q[88], A[2]]: first, for what is venial generically, e.g. an idle word: secondly, for what is venial in its cause, i.e. having within itself a motive of pardon, e.g. sins due to weakness: thirdly, for what is venial in the result, in which sense it is understood here, because the result of confession is that man's past guilt is pardoned.
Whether confession delivers from punishment in some way?
Objection 1: It would seem that confession nowise delivers from punishment. For sin deserves no punishment but what is either eternal or temporal. Now eternal punishment is remitted by contrition, and temporal punishment by satisfaction. Therefore nothing of the punishment is remitted by confession.
Objection 2: Further, "the will is taken for the deed" [*Cf. Can. Magna Pietas, De Poenit., Dist. i], as stated in the text (Sent. iv, D, 17). Now he that is contrite has the intention to confess. wherefore his intention avails him as though he had already confessed, and so the confession which he makes afterwards remits no part of the punishment.
On the contrary, Confession is a penal work. But all penal works expiate the punishment due to sin. Therefore confession does also.
I answer that, Confession together with absolution has the power to deliver from punishment, for two reasons. First, from the power of absolution itself: and thus the very desire of absolution delivers a man from eternal punishment, as also from the guilt. Now this punishment is one of condemnation and total banishment: and when a man is delivered therefrom he still remains bound to a temporal punishment, in so far as punishment is a cleansing and perfecting remedy; and so this punishment remains to be suffered in Purgatory by those who also have been delivered from the punishment of hell. Which temporal punishment is beyond the powers of the penitent dwelling in this world, but is so far diminished by the power of the keys, that it is within the ability of the penitent, and he is able, by making satisfaction, to cleanse himself in this life. Secondly, confession diminishes the punishment in virtue of the very nature of the act of the one who confesses, for this act has the punishment of shame attached to it, so that the oftener one confesses the same sins, the more is the punishment diminished.
This suffices for the Reply to the First Objection.
Reply to Objection 2: The will is not taken for the deed, if this is done by another, as in the case of Baptism: for the will to receive Baptism is not worth as much as the reception of Baptism. But a man's will is taken for the deed, when the latter is something done by him, entirely. Again, this is true of the essential reward, but not of the removal of punishment and the like, which come under the head of accidental and secondary reward. Consequently one who has confessed and received absolution will be less punished in Purgatory than one who has gone no further than contrition.
Whether confession opens paradise?
Objection 1: It would seem that confession does not open Paradise. For different sacraments have different effects. But it is the effect of Baptism to open Paradise. Therefore it is not the effect of confession.
Objection 2: Further, it is impossible to enter by a closed door before it be opened. But a dying man can enter heaven before making his confession. Therefore confession does not open Paradise.
On the contrary, Confession makes a man submit to the keys of the Church. But Paradise is opened by those keys. Therefore it is opened by confession.