Reply to Objection 4: Although the priest may be unable to absolve the penitent from all his sins, yet the latter is bound to confess all to him, that he may know the total quantity of his guilt, and refer him to the superior with regard to the sins from which he cannot absolve him.
Whether one may confess through another, or by writing?
Objection 1: It would seem that one may confess through another, or by writing. For confession is necessary in order that the penitent's conscience may be made known to the priest. But a man can make his conscience known to the priest, through another or by writing. Therefore it is enough to confess through another or by writing.
Objection 2: Further, some are not understood by their own priests on account of a difference of language, and consequently cannot confess save through others. Therefore it is not essential to the sacrament that one should confess by oneself, so that if anyone confesses through another in any way whatever, it suffices for his salvation.
Objection 3: Further, it is essential to the sacrament that a man should confess to his own priest, as appears from what has been said (Q[8], A[5] ). Now sometimes a man's own priest is absent, so that the penitent cannot speak to him with his own voice. But he could make his conscience known to him by writing. Therefore it seems that he ought to manifest his conscience to him by writing to him.
On the contrary, Man is bound to confess his sins even as he is bound to confess his faith. But confession of faith should be made "with the mouth," as appears from Rom. 10:10 : therefore confession of sins should also.
Further, who sinned by himself should, by himself, do penance. But confession is part of penance. Therefore the penitent should confess his own sins.
I answer that, Confession is not only an act of virtue, but also part of a sacrament. Now, though, in so far as it is an act of virtue it matters not how it is done, even if it be easier to do it in one way than in another, yet, in so far as it is part of a sacrament, it has a determinate act, just as the other sacraments have a determinate matter. And as in Baptism, in order to signify the inward washing, we employ that element which is chiefly used in washing, so in the sacramental act which is intended for manifestation we generally make use of that act which is most commonly employed for the purpose of manifestation, viz. our own words; for other ways have been introduced as supplementary to this.
Reply to Objection 1: Just as in Baptism it is not enough to wash with anything, but it is necessary to wash with a determinate element, so neither does it suffice, in Penance, to manifest one's sins anyhow, but they must be declared by a determinate act.
Reply to Objection 2: It is enough for one who is ignorant of a language, to confess by writing, or by signs, or by an interpreter, because a man is not bound to do more than he can: although a man is not able or obliged to receive Baptism, except with water, which is from an entirely external source and is applied to us by another: whereas the act of confession is from within and is performed by ourselves, so that when we cannot confess in one way, we must confess as we can.
Reply to Objection 3: In the absence of one's own priest, confession may be made even to a layman, so that there is no necessity to confess in writing, because the act of confession is more essential than the person to whom confession is made.
Whether the sixteen conditions usually assigned are necessary for confession?
Objection 1: It would seem that the conditions assigned by masters, and contained in the following lines, are not requisite for confession:
Simple, humble, pure, faithful,
Frequent, undisguised, discreet, voluntary,
shamefaced,
Entire, secret, tearful, not delayed,
Courageously accusing, ready to obey.
For fidelity, simplicity, and courage are virtues by themselves, and therefore should not be reckoned as conditions of confession.
Objection 2: Further, a thing is "pure" when it is not mixed with anything else: and "simplicity," in like manner, removes composition and admixture. Therefore one or the other is superfluous.
Objection 3: Further, no one is bound to confess more than once a sin which he has committed but once. Therefore if a man does not commit a sin again, his penance need not be "frequent."
Objection 4: Further, confession is directed to satisfaction. But satisfaction is sometimes public. Therefore confession should not always be "secret."
Objection 5: Further, that which is not in our power is not required of us. But it is not in our power to shed "tears." Therefore it is not required of those who confess.
On the contrary, We have the authority of the masters who assigned the above.
I answer that, Some of the above conditions are essential to confession, and some are requisite for its well-being. Now those things which are essential to confession belong to it either as to an act of virtue, or as to part of a sacrament. If in the first way, it is either by reason of virtue in general, or by reason of the special virtue of which it is the act, or by reason of the act itself. Now there are four conditions of virtue in general, as stated in Ethic. ii, 4. The first is knowledge, in respect of which confession is said to be "discreet," inasmuch as prudence is required in every act of virtue: and this discretion consists in giving greater weight to greater sins. The second condition is choice, because acts of virtue should be voluntary, and in this respect confession is said to be "voluntary." The third condition is that the act be done for a particular purpose, viz. the due end, and in this respect confession is said to be "pure," i.e. with a right intention. The fourth condition is that one should act immovably, and in this respect it is said that confession should be "courageous," viz. that the truth should not be forsaken through shame.