V. On Fraternal Correction

What is fraternal correction? - Fraternal correction is an admonition by which someone from charity tries to recall a neighbor from sin, insofar as this is a spiritual evil of the one sinning himself. Therefore the end of this fraternal correction is the amendment of the delinquent. Whence fraternal correction is an act of charity and mercy. It differs from judicial correction, because this is done by public authority, and chiefly for the good of others, especially the common good, and at the same time for that of the delinquent himself, and is an act of justice; but from paternal correction, because this is done by the authority of a superior, chiefly for the private good of the delinquent himself, and at the same time of others and the common good, and can be an act of charity and justice. These belong only to particular persons over their subjects, namely Prelates, who not only must admonish, but also correct by punishing; the former belongs to all, since it arises only from the motive of charity, which obliges all. Ecclus. 17:12. Hence, if in a Prelate himself something correctable is found, he too would have to be rebuked charitably and reverently by an inferior fit for this. 1 Tim. 5:1, 2. When denunciation has been made to a prelate as to a father, and as to a person who profits toward the good of neighbor and his amendment, he cannot afterward proceed as judge. S. Th. Quodl. 11, a. 13. - Struggl, q. 4, nn. 52, 60; S. Th. 2. 2. q. 32, a. 2; q. 33, aa. 1-4; 4, D. 19, q. 2, a. 1; L. 34; E. M. 409.

Is there given a true precept of fraternal correction? R. Affirmatively. Proof 1. from natural law, by which the members of one body by force of charity are bound to help one another mutually. 2. From positive law, Matt. 18:15: If thy brother shall sin against thee, go and rebuke him between thee and him alone; Ecclus. 19:14: Correct thy neighbor... lest perhaps he repeat it. Therefore it must be done secretly, lest perhaps, reputation being lost, by which he was held back from sin, someone become worse. - Struggl, q. 4, n. 53; S. Th. 2. 2. q. 33, a. 2.

What is the matter of this precept? Every mortal sin of neighbor per se is sufficient matter, so that this precept obliges under mortal sin. Proof 1. from the common opinion of theologians. 2. Because since mortal sin removes the spiritual life of neighbor, it induces sufficient necessity of correction. Hence he who can easily impede a mortal sin of neighbor through correction, and neglects it because of vain fear of some temporal evil, sins mortally. Every mortal sin; because although venial sin is matter for correction, nevertheless it does not oblige gravely, nor except if you can do it very easily. Yet except if the speech is about religious orders. For if through venial sins regular discipline seems either to be entirely dissolved or notably diminished, there can be a grave obligation both in Prelates and also in private persons, since each is bound from charity to avert this most grave evil of religion.

Except also if someone through venial sin is constituted in proximate danger of sinning mortally, etc. Per se, because if someone because of fear, shame, pusillanimity, thinks himself not so strictly obliged or less suited for correcting, he seems to sin only venially. - S. Th. 2. 2. q. 32, a. 2; q. 33, a. 2; L. 34, 35; l. 4, n. 13; Diana, t. 1, tr. 4, r. 8; Struggl, q. 4, nn. 55, 56. Every mortal sin; therefore the obligation of correction is absent if someone sins from invincible ignorance. Yet an obligation of warning can be present per accidens, by reason of charity, because of damage to be averted from the ignorant person himself, or from a third party, or from the community. Cf. 423.

When does the aforesaid precept oblige? - This precept obliges when these circumstances concur: 1. If the sin of neighbor is certainly established for you; but only a superior is bound to investigate. Prov. 24:15. 2. If it is not established that he has amended himself, nor established that he will amend himself, but that he will relapse; because alms must be made only to the needy. - 3. If another equally suitable is not present, who is thought likely to correct. 4. If there is hope of fruit, because, when the end is despaired of, the means cease; unless public damage follows from omitted warning, as, for instance, if others think what is not corrected is licit, or if scandal of others follows.

Public; for if the damage is private, of a third party, although there is no strict obligation of warning, nevertheless it can be done if he is not bound from charity to suffer that damage. For if he can vindicate his own thing for himself, another can warn the possessor about its being restored; for the obligation of charity is equal toward the owner and toward the possessor. And practically some hope is regularly always present that this person may wish to restore another's thing, moved by the obligation of conscience. - 5. If there is a good occasion, a suitable place and time, and you can do it without your grave harm, unless nevertheless someone is bound to correct by reason of office. - But if any one of these is lacking, the precept does not oblige. S. Th. 2. 2. q. 33, aa. 2, 4-6; L. 36, 42; Struggl, q. 4, nn. 54, 57; E. M. 412.

Resolves: Private persons among themselves are rarely bound to correction, at least under grave sin, unless they are familiarly joined to one another, because rarely are all the required conditions found; still more rarely toward superiors because of unsuitability. Prudence generally persuades that correction be omitted toward those whose character is wholly unknown, lest, receiving the correction with an unjust mind, they become worse. Scrupulous persons are ordinarily excused from making fraternal correction, because either they are too greatly wearied, or are unfit; for, disturbed by scruples and anxieties, they lack the necessary discretion for correcting, and are not able to attend to excusing causes.

Does the aforesaid precept oblige all equally? - Although the precept of correction obliges all, even subjects, nevertheless it obliges Prelates more. The reason for the first assertion is that all are members of the same body and are bound to furnish external offices of charity to one another. The reason for the latter is that subjects are bound only from charity, but Prelates also from office and justice. - S. Th. 2. 2. q. 33, aa. 3, 4, 5; L. 40.

Resolves: Prelates, Bishops, pastors, magistrates, are bound, even with great inconvenience to themselves, to impede sins both public and occult of their subjects, because they are obliged from justice to procuring and protecting the common good. - "Correction of the delinquent... pertaining to Prelates, which is ordered to the common good and has coercive force... is not to be dismissed because of the disturbance of him who is corrected: both because, if he does not wish to be amended of his own accord, he must be compelled through punishments to desist from sinning; and also because, if he is incorrigible, through this provision is made for the common good, while the order of justice is preserved, and others are deterred by the example of one." S. Th. 2. 2. q. 33, a. 6. Superiors are bound from office to watch over subjects and inquire into their sins, yet not greatly concerning some certain person, unless some peculiar reason moves them to this. - Struggl, q. 4, nn. 55, 57, 58; Diana, t. 7, tr. 4, rr. 24, 30; L. 40, 42; E. M. 415.

What order must be observed in correction? - The order to be observed in correction is that which Christ prescribed, Matt. 18:15-17, namely that you correct secretly, then, if secret admonition has profited nothing, before witnesses; then, if the second admonition has not profited either, that you refer it to the Prelate of the Church or superiors. Nor is this licit before, even if the superior has commanded it, because it would be against charity. - Yet except: 1. Unless it is better for the matter to become known to a superior, a good and prudent man, than to other witnesses. 2. Unless the sin is public; for then it can be corrected publicly. 3. Unless it tends to grave damage of the community, if it does not immediately become known to the superior, e.g., if someone is plotting betrayal, or secretly spreading heresy; for then it must immediately be indicated to the superior, because the common good is to be preferred to private good. 4. Unless it tends to grave damage of a third party; for that order of correction yields to a greater obligation of the same charity. - 5. When the one to be corrected is content that it be immediately signified to the superior, as among certain religious, who as to this have renounced their right. - L. 41; l. 4, nn. 242-247; S. Th. Quodl. 11, aa. 12, 13; 2. 2. q. 33, aa. 7, 8; Suarez, d. 8, s. 6; Struggl, q. 4, n. 59.

Note: If it is certainly established that a brother has perfectly amended an occult sin, and there is no danger of relapse or harm from it, either to himself or to another, it is not licit to denounce him to a father or Prelate. The reason is that the motive of charity ceases, and accordingly the reason of denouncing, and therefore it is a sin, indeed mortal from its genus. For the end of fraternal correction is the amendment of the delinquent himself. S. Th. 2. 2. q. 33, aa. 2, 3, 6. If the immediate superior himself alone can amend the delinquent, so that no danger of harm or relapse is imminent to himself or to another or to the community, he seems to sin by manifesting the delict to the mediate superior. Likewise he sins when he corrects by publicly manifesting the occult delict of a subject which he can amend secretly and paternally. In communities living under a rule, in colleges, seminaries, etc., it is generally expedient that correction be done by way of denunciation to the superior, either by oneself or through another; nor can members or fellow residents be absolved if they do not consent to such denunciation, where grave damage to the community is involved.

Likewise, by natural right, publicly corrupting priests must be denounced to ecclesiastical superiors, who inflict or seem likely to inflict great spiritual damage on the faithful. S. Th. 2. 2. q. 33, a. 7. Correction must be applied not always immediately, but when greater fruit is hoped for; hence sometimes a repetition of sin can be permitted, so that someone may come to his senses more fervently. Nor does it suffice that correction has once been made, but it must be done again and again when fruit is hoped for. "To detain a man for an hour from some illicit work to be perpetrated immediately is licit for anyone, just as when someone detains someone lest he throw himself down, or lest he strike another. But simply to shut up or bind someone belongs only to him who has the power to dispose universally concerning the acts and life of another, because by this he is impeded not only from doing evil things, but also from doing good things." S. Th. 2. 2. q. 65, a. 3 ad 3; Mol., d. 755, n. 4; Lugo, de Iust. et Iur., d. 21, n. 34; Struggl, q. 4, n. 59.

What about warning to be done? - To the precept concerning fraternal correction for the amendment of delicts must be added the precept concerning warning, by which neighbor is taught about truth.

It is commonly asserted that one sinning from invincible ignorance must per se be warned if the matter concerns a transgression of natural or divine law. L. 36. Yet this obligation, as to private persons, does not proceed from charity, since there is no spiritual damage in the case. It is asserted from reverence owed to the aforesaid law, and because that transgression is evil in itself. And more probably, from St. Alphonsus, l. c., the same must be asserted concerning a transgression of human law, because, the law being posited, that transgression is still evil. La-Croix, l. 2, n. 214. It does not proceed from charity, unless namely the matter concerns preventing harm to the ignorant person himself or to others. But from religion an obligation can proceed, if irreverence toward God must be impeded.

But what has been said concerning warning the ignorant person also holds concerning counseling one who is doubtful. From charity; but from obligation of office, there is a special obligation of warning for the superior and confessor of the ignorant person. Cf. v. 2, n. 814. Besides correction of the sinner, warning the ignorant, counseling the doubtful, there are four other works of spiritual mercy: forgiveness of offenses, concerning which it has already been said; prayer for the living and the dead, concerning which it must be said in the first Precept of the Decalogue; to console the afflicted; to bear troublesome persons patiently. For these there is not always grave necessity, nor does a grave obligation always urge for private persons, who cannot exercise these works without difficulty.