Exposing Secret Sin in the Church Community
The concept of "secret sin" in the church community touches upon various theological and practical considerations, particularly regarding how such sins are addressed and revealed. The Babylonian Talmud, for instance, suggests that concealed acts of sin are ultimately revealed publicly, stating, "Though his hatred be concealed with deceit, his wickedness shall be revealed before the congregation" [7, 8, 9]. This implies a divine principle where hidden wrongdoing eventually comes to light.
Christian traditions also grapple with the revelation of secret sins. Augustine distinguishes between secret and public sins, arguing that if a sin is secret, it should be rebuked in secret. However, if a sin is public and open, it should be rebuked publicly to reform the sinner and serve as a warning to others [10]. This approach emphasizes discretion for private matters but public accountability for public offenses. John Gill, in his commentary on Psalms, notes that "secret sins" are those known only to God and the individual [12, 13]. He also suggests that it is shameful even to speak of certain sins, implying that some acts are so depraved that merely discussing them is inappropriate, let alone committing them [11].
The Apostle Paul's ministry, as interpreted by John Calvin, highlights the importance of ministers declaring "all the counsel of God" not only publicly but also privately, to address those who are "sluggish or disobedient" [2]. Calvin further explains that in cases of obstinacy, stronger measures, such as excommunication, may be necessary to bring about repentance, citing Paul's instruction to "note that man, and have no company with him, that he may be ashamed" (2 Thess. 3:14) and his delivery of the Corinthian to Satan (1 Cor. 5:5) [4].
In Catholic theology, Thomas Aquinas addresses the revelation of sins within the context of confession and fraternal correction. one tradition states that a priest is bound to secrecy regarding sins known under the seal of confession, primarily because this secrecy is essential to the sacrament [3]. However, Aquinas differentiates between public and secret sins when it comes to denunciation. Public sins require a public remedy not only for the sinner but also to prevent scandal among others, thus necessitating public denunciation [5]. He also notes that Holy Communion should not be given to "open sinners" [6]. The Apostle Paul refers to the relationship between Christ and the Church as a "great secret" (Ephesians 5:32), indicating that some divine truths are revealed over time [1].
Sources
- Ephesians “Ephesians 5:32 (Geneva1599) — This is a great secrete, but I speake concerning Christ, and concerning the Church.”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 94: not profited sufficiently by general teaching; as Paul shows, when he relates that he taught “publicly, and from house to house,” and testifies that he is “pure from the blood of all men,” because he had not shunned to declare “all the counsel of God” ( Acts 20:20 , 26 , 27 ) Then does doctrine obtain force and authority, not only when the minister publicly expounds to all what they owe to Christ, but has the right and means of exacting this from those whom he may observe to be sluggish or disobedient to his doctrine. Should any on”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of the Seal of Confession, Art. 4: Article: Whether by the penitent's permission, a priest may reveal to another a sin which he knows under the seal of confession? I answer that There are two reasons for which the priest is bound to keep a sin secret: first and chiefly, because this very secrecy is essential to the sacrament, in so far as the priest knows that sin, as it is known to God, Whose place he holds in confession: secondly, in order to avoid scandal. Now the penitent can make the priest know, as a man, what he knew before only as G”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 94: more obstinate by indulgence, they may be aroused by the rod. This the apostle intimates when he thus writes —“If any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed” ( 2 Thess. 3:14 ). Again, when he says that he had delivered the Corinthian to Satan, “that the spirit may be saved in the day of the Lord Jesus” ( 1 Cor. 5:5 ); that is, as I interpret it, he gave him over to temporal condemnation, that he might be made safe for eternity. And he says that he gave him over to ”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Fraternal Correction, Art. 7: Article: Whether the precept of fraternal correction demands that a private admonition should precede denunciation? 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, ac”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Use or Receiving of This Sacrament in General, Art. 6: Article: Whether the priest ought to deny the body of Christ to the sinner seeking it? I answer that, A distinction must be made among sinners: some are secret; others are notorious, either from evidence of the fact, as public usurers, or public robbers, or from being denounced as evil men by some ecclesiastical or civil tribunal. Therefore Holy Communion ought not to be given to open sinners when they ask for it. Hence Cyprian writes to someone (Ep. lxi): "You were so kind as to ”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Sotah 9a.4: Alternatively, she acted in secret, and therefore the Omnipresent revealed it in the open, as it is stated: “Though his hatred be concealed with deceit, his wickedness shall be revealed before the congregation” (Proverbs 26:26), i.e., concealed acts of sin are ultimately revealed in public.”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Sotah 99a.17:4: Alternatively, she acted in secret, and therefore the Omnipresent revealed it in the open, as it is stated: “Though his hatred be concealed with deceit, his wickedness shall be revealed before the congregation” (Proverbs 26:26), i.e., concealed acts of sin are ultimately revealed in public.”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Sotah 99b.17:4: Alternatively, she acted in secret, and therefore the Omnipresent revealed it in the open, as it is stated: “Though his hatred be concealed with deceit, his wickedness shall be revealed before the congregation” (Proverbs 26:26), i.e., concealed acts of sin are ultimately revealed in public.”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — ON THE WORDS OF THE GOSPEL, MATT. XVII 21, "HOW OFT SHALL MY BROTHER SIN AGAINST ME," ETC. (part 8): relaxation of discipline, wickedness increase, and we begin to be accused on God's behalf, for it has been read to us, "Them that sin rebuke before all, that others also may fear."(7) Certainly, if one, as is the only true way, distinguishes the times, and so solves the question, all is true. If the sin be in secret, rebuke it in secret. If the sin be public and open, rebuke it publicly that the sinner may be reformed; and "that others also may”
- Ephesians (Baptist/Reformed) “John Gill on Ephesians 5:10: For it is a shame even to speak of those things,.... This is a reason, why persons should walk as children of light; why they should prove what is acceptable to God; why they should have no fellowship with the unfruitful works of darkness; why the apostle exhorts to reprove them, and yet does not express what they are; and why they should be reproved rather by deeds than by words: and he tacitly intimates, that if it is a shame to speak of those sins which are done of them in secret, it is much more shameful to commit them; the persons the apostle refers to, are ”
- Psalms (Baptist/Reformed) “John Gill on Psalms 32:5: I acknowledged my sin unto thee,.... The sin of Adam, in which he was concerned; original sin, the corruption of his nature, the sin that dwelt in him, his private and secret sins, which none knew but God and himself; even all his sins, which were many, with all their aggravated circumstances; wherefore he uses various words to express them by, in this and the following clauses; as "sin", "iniquity", and "transgressions"; the same that are used in the doctrine of pardon in the preceding verses; his confession being of the same extent with pardon, and all these he call”
- Psalms (Baptist/Reformed) “John Gill on Psalms 90:8: Thou hast set our sins before thee,.... The cause of all trouble, consumption, and death; these are before the Lord, as the evidence, according to which he as a righteous Judge proceeds; this is opposed to the pardon of sin, which is expressed by a casting it behind his back, Isa 38:17, our secret sins in the light of thy countenance; the Targum and Jarchi interpret it of the sins of youth; the word is in the singular number, and may be rendered, "our secret sin" (f); which has led some to think of original sin, which is hidden from, and not taken notice of by, the ”