le 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 particul