RTICLE [II-II, Q. 33, Art. 8]

Whether Before the Public Denunciation Witnesses Ought to Be Brought
Forward?

Objection 1: It would seem that before the public denunciation
witnesses ought not to be brought forward. For secret sins ought not
to be made known to others, because by so doing "a man would betray
his brother's sins instead of correcting them," as Augustine says (De
Verb. Dom. xvi, 7). Now by bringing forward witnesses one makes known
a brother's sin to others. Therefore in the case of secret sins one
ought not to bring witnesses forward before the public denunciation.

Obj. 2: Further, man should love his neighbor as himself. Now no man
brings in witnesses to prove his own secret sin. Neither therefore
ought one to bring forward witnesses to prove the secret sin of our
brother.

Obj. 3: Further, witnesses are brought forward to prove something.
But witnesses afford no proof in secret matters. Therefore it is
useless to bring witnesses forward in such cases.

Obj. 4: Further, Augustine says in his Rule that "before bringing it
to the notice of witnesses . . . it should be put before the
superior." Now to bring a matter before a superior or a prelate is to
tell the Church. Therefore witnesses should not be brought forward
before the public denunciation.

_On the contrary,_ Our Lord said (Matt. 18:16): "Take with thee one
or two more, that in the mouth of two," etc.

_I answer that,_ The right way to go from one extreme to another is
to pass through the middle space. Now Our Lord wished the beginning
of fraternal correction to be hidden, when one brother corrects
another between this one and himself alone, while He wished the end
to be public, when such a one would be denounced to the Church.
Consequently it is befitting that a citation of witnesses should be
placed between the two extremes, so that at first the brother's sin
be indicated to a few, who will be of use without being a hindrance,
and thus his sin be amended without dishonoring him before the public.

Reply Obj. 1: Some have understood the order of fraternal correction
to demand that we should first of all rebuke our brother secretly,
and that if he listens, it is well; but if he listen not, and his sin
be altogether hidden, they say that we should go no further in the
matter, whereas if it has already begun to reach the ears of several
by various signs, we ought to prosecute the matter, according to Our
Lord's command. But this is contra