Whether the Precept of Fraternal Correction Demands That a Private
Admonition Should Precede Denunciation?
Objection 1: It would seem that the precept of fraternal correction
does not demand that a private admonition should precede
denunciation. For, in works of charity, we should above all follow
the example of God, according to Eph. 5:1, 2: "Be ye followers of
God, as most dear children, and walk in love." Now God sometimes
punishes a man for a sin, without previously warning him in secret.
Therefore it seems that there is no need for a private admonition to
precede denunciation.
Obj. 2: Further, according to Augustine (De Mendacio xv), we learn
from the deeds of holy men how we ought to understand the
commandments of Holy Writ. Now among the deeds of holy men we find
that a hidden sin is publicly denounced, without any previous
admonition in private. Thus we read (Gen. 37:2) that "Joseph accused
his brethren to his father of a most wicked crime": and (Acts 5:4, 9)
that Peter publicly denounced Ananias and Saphira who had secretly
"by fraud kept back the price of the land," without beforehand
admonishing them in private: nor do we read that Our Lord admonished
Judas in secret before denouncing him. Therefore the precept does not
require that secret admonition should precede public denunciation.
Obj. 3: Further, it is a graver matter to accuse than to denounce.
Now one may go to the length of accusing a person publicly, without
previously admonishing him in secret: for it is decided in the
Decretal (Cap. Qualiter, xiv, De Accusationibus) that "nothing else
need precede accusation except inscription." [*The accuser was bound
by Roman Law to endorse (se inscribere) the writ of accusation. The
effect of this endorsement or inscription was that the accuser bound
himself, if he failed to prove the accusation, to suffer the same
punishment as the accused would have to suffer if proved guilty.]
Therefore it seems that the precept does not require that a secret
admonition should precede public denunciation.
Obj. 4: Further, it does not seem probable that the customs observed
by religious in general are contrary to the precepts of Christ. Now
it is customary among religious orders to proclaim this or that one
for a fault, without any previous secret admonition. Therefore it
seems that this admonition is not required by the precept.
Obj. 5: Further, religious are bound to obey their prelates. Now a
prelate sometimes commands either all in general, or someone in
particular, to tell him if they know of anything that requires
correction. Therefore it would seem that they are bound to tell them
this, even before any secret admonition. Therefore the precept does
not require secret admonition before public denunciation.
_On the contrary,_ Augustine says (De Verb. Dom. xvi, 4) on the
words, "Rebuke him between thee and him alone" (Matt. 18:15): "Aiming
at his amendment, while avoiding his disgrace: since perhaps from
shame he might begin to defend his sin; and him whom you thought to
make a better man, you make worse." Now we are bound by the precept
of charity to beware lest our brother become worse. Therefore the
order of fraternal correction comes under the precept.
_I answer that,_ With regard to the public denunciation of sins it is
necessary to make a distinction: because sins may be either public or
secret. In the case of public sins, a remedy is required not only for
the sinner, that he may become better, but also for others, who know
of his sin, lest they be scandalized. Wherefore such like sins should
be denounced in public, according to the saying of the Apostle (1
Tim. 5:20): "Them that sin reprove before all, that the rest also may
have fear," which is to be understood as referring to public sins, as
Augustine states (De Verb. Dom. xvi, 7).
On the other hand, in the case of secret sins, the words of Our Lord
seem to apply (Matt. 18:15): "If thy brother shall offend against
thee," etc. For if he offend thee publicly in the presence of others,
he no longer sins against thee alone, but also against others whom he
disturbs. Since, however, a man's neighbor may take offense even at
his secret sins, it seems that we must make yet a further
distinction. For certain secret sins are hurtful to our neighbor
either in his body or in his soul, as, for instance, when a man plots
secretly to betray his country to its enemies, or when a heretic
secretly turns other men away from the faith. And since he that sins
thus in secret, sins not only against you in particular, but also
against others, it is necessary to take steps to denounce him at
once, in order to prevent him doing such harm, unless by chance you
were firmly persuaded that this evil result would be prevented by
admonishing him secretly. On the other hand there are other sins
which injure none but the sinner, and the person sinned against,
either because he alone is hurt by the sinner, or at least because he
alone knows about his sin, and then our one purpose should be to
succor our sinning brother: and just as the physician of the body
restores the sick man to health, if possible, without cutting off a
limb, but, if this be unavoidable, cuts off a limb which is least
indispensable, in order to preserve the life of the whole body, so
too he who desires his brother's amendment should, if possible, so
amend him as regards his conscience, that he keep his good name.
For a good name is useful, first of all to the sinner himself, not
only in temporal matters wherein a man suffers many losses, if he
lose his good name, but also in spiritual matters, because many are
restrained from sinning, through fear of dishonor, so that when a man
finds his honor lost, he puts no curb on his sinning. Hence Jerome
says on Matt. 18:15: "If he sin against thee, thou shouldst rebuke
him in private, lest he persist in his sin if he should once become
shameless or unabashed." Secondly, we ought to safeguard our sinning
brother's good name, both because the dishonor of one leads to the
dishonor of others, according to the saying of Augustine (Ep. ad
pleb. Hipponens. lxxviii): "When a few of those who bear a name for
holiness are reported falsely or proved in truth to have done
anything wrong, people will seek by busily repeating it to make it
believed of all": and also because when one man's sin is made public
others are incited to sin likewise.
Since, however, one's conscience should be preferred to a good name,
Our Lord wished that we should publicly denounce our brother and so
deliver his conscience from sin, even though he should forfeit his
good name. Therefore it is evident that the precept requires a secret
admonition to precede public denunciation.
Reply Obj. 1: Whatever is hidden, is known to God, wherefore hidden
sins are to the judgment of God, just what public sins are to the
judgment of man. Nevertheless God does rebuke sinners sometimes by
secretly admonishing them, so to speak, with an inward inspiration,
either while they wake or while they sleep, according to Job
33:15-17: "By a dream in a vision by night, when deep sleep falleth
upon men . . . then He openeth the ears of men, and teaching
instructeth them in what they are to learn, that He may withdraw a
man from the things he is doing."
Reply Obj. 2: Our Lord as God knew the sin of Judas as though it were
public, wherefore He could have made it known at once. Yet He did
not, but warned Judas of his sin in words that were obscure. The sin
of Ananias and Saphira was denounced by Peter acting as God's
executor, by Whose revelation he knew of their sin. With regard to
Joseph it is probable that he warned his brethren, though Scripture
does not say so. Or we may say that the sin was public with regard to
his brethren, wherefore it is stated in the plural that he accused
"his brethren."
Reply Obj. 3: When there is danger to a great number of people, those
words of Our Lord do not apply, because then thy brother does not sin
against thee alone.
Reply Obj. 4: Proclamations made in the chapter of religious are
about little faults which do not affect a man's good name, wherefore
they are reminders of forgotten faults rather than accusations or
denunciations. If, however, they should be of such a nature as to
injure our brother's good name, it would be contrary to Our Lord's
precept, to denounce a brother's fault in this manner.
Reply Obj. 5: A prelate is not to be obeyed contrary to a Divine
precept, according to Acts 5:29: "We ought to obey God rather then
men." Therefore when a prelate commands anyone to tell him anything
that he knows to need correction, the command rightly understood
supports the safeguarding of the order of fraternal correction,
whether the command be addressed to all in general, or to some
particular individual. If, on the other hand, a prelate were to issue
a command in express opposition to this order instituted by Our Lord,
both would sin, the one commanding, and the one obeying him, as
disobeying Our Lord's command. Consequently he ought not to be
obeyed, because a prelate is not the judge of secret things, but God
alone is, wherefore he has no power to command anything in respect of
hidden matters, except in so far as they are made known through
certain signs, as by ill-repute or suspicion; in which cases a
prelate can command just as a judge, whether secular or
ecclesiastical, can bind a man under oath to tell the truth.
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