Absolution

ABSOLUTION

Signifies acquittal. It is taken also from that act whereby the priest declares the sins of such as are penitent remitted. The Romanists hold absolution a part of the sacrament of penance: and the council of Trent and that of Florence declare the form or essence of the sacrament to lie in the words of absolution. “I absolve thee “of thy sins.” According to this, no one can receive absolution without the privity, consent and declaration of the priest; except, therefore, the priest be willing, God himself cannot pardon any man. This is a doctrine as blasphemous as it is ridiculous. The chief passage on which they ground their power of absolution is that in Joh_20:23 : “Whosesoever sins ye remit, they are remitted unto them, and whosesoever sins ye retain, they are retained.” But this is not to the purpose; since this was a special commission to the apostles themselves, and the first preachers of the Gospel, and most probably referred to the power he gave them of discerning spirits. By virtue of this power, Peter struck Ananias and Sapphira dead, and Paul struck Elimas blind. But supposing the passage in question to apply to the successors of the apostles, and to ministers in general, it can only import that their office is to preach pardon to the penitent, assuring those who believe that their sins are forgiven through the merits of Jesus Christ; and that those who remain in unbelief are in a state of condemnation. Any idea of authority given to fallible, uninspired men to absolve sinners, different from this, is unscriptural; nor can I see much utility in the terms ministerial or declarative absolution, as adopted by some divines, since absolution is wholly the prerogative of God; and the terms above-mentioned, may, to say the least, have no good influence on the minds of the ignorant and superstitious.

Fuente: Theological Dictionary

absolution

(Latin: absolvere, to free from)

The power conferred on the Apostles and their successors to forgive sin: “Whose sins you shall forgive, they are forgiven them” (John 20:23); it is exercised by the priest in the Sacrament of Penance. It signifies also the remission by the Church, of certain censures like suspension or excommunication. It is also the ceremony of prayers for the departed immediately after the Mass of Requiem. In the Divine Office, it is a short prayer recited by the officiant before each group of lessons at Matins implying permission or a request that the lessons be recited. The use of such absolutions at Rome in the 9th century is attested by Amalarius and monastic usage in the same century by Smaragdus. A variety of such prayers, including those in the present Roman Breviary, is found in manuscripts of the 12th and 13th centuries .

Fuente: New Catholic Dictionary

Absolution

(Ab = from; solvere = to free)

Absolution is the remission of sin, or of the punishment due to sin, granted by the Church. (For remission of punishment due to sin, see CENSURE, EXCOMMUNICATION, INDULGENCE.)

Absolution proper is that act of the priest whereby, in the Sacrament of Penance, he frees man from sin. It presupposes on the part of the penitent, contrition, confession, and promise at least of satisfaction; on the part of the minister, valid reception of the Order of Priesthood and jurisdiction, granted by competent authority, over the person receiving the sacrament. That there is in the Church power to absolve sins committed after baptism the Council of Trent thus declares: “But the Lord then principally instituted the Sacrament of Penance, when, being raised from the dead, He breathed upon His disciples saying, ‘Receive ye the Holy Ghost. Whose sins you shall forgive, they are forgiven them, and whose sins you shall retain, they are retained.’ By which action so signal, and words so clear the consent of all the Fathers has ever understood that the power of forgiving and retaining sins was communicated to the Apostles, and to their lawful successors for the reconciling of the faithful who have fallen after baptism” (Sess. XIV, i). Nor is there lacking in divine revelation proof of such power; the classical texts are those found in Matthew, xvi, 19; xviii, 18, and in John, xx, 21-23. To Peter are given the keys of the kingdom of heaven. Sin is the great obstacle to entrance into the kingdom, and over sin Peter is supreme. To Peter and to all the Apostles is given the power to bind and to loose, and this again implies supreme power both legislative and judicial: power to forgive sins, power to free from sin’s penalties. This interpretation becomes more clear in studying the rabbinical literature, especially of Our Lord’s time, in which the phrase to bind and to loose was in common use. (Lightfoot, Horæ Hebraicæ; Buxtorf, Lexicon Chald.; Knabenbauer, Commentary on Matthew, II, 66; particularly Maas, St. Matthew, 183, 184.) The granting of the power to absolve is put with unmistakable clearness in St. John’s Gospel: “He breathed upon them and said, ‘Receive ye the Holy Ghost. Whose sins ye shall forgive they are forgiven them; and whose sins ye shall retain, they are retained'” (xx, 22, 23). It were foolish to assert that the power here granted by Christ was simply a power to announce the Gospel (Council of Trent, Sess. XIX, Can. iii), and quite as unwise to contend that here is contained no power other than the power to remit sin in the Sacrament of Baptism (Ibid., Sess. XIV); for the very context is against such an interpretation, and the words of the text imply a strictly judicial act, while the power to retain sins becomes simply incomprehensible when applied to baptism alone, and not to an action involving discretionary judgment. But it is one thing to assert that the power of absolution was granted to the Church, and another to say that a full realization of the grant was in the consciousness of the Church from the beginning. Baptism was the first, the great sacrament, the sacrament of initiation into the kingdom of Christ. Through baptism was obtained not only plenary pardon for sin, but also for temporal punishment due to sin. Man once born anew, the Christian ideal forbade even the thought of his return to sin. Of a consequence, early Christian discipline was loath to grant even once a restoration to grace through the ministry of reconciliation vested in the Church. This severity was in keeping with St. Paul’s declaration in his Epistle to the Hebrews: “For it is impossible for those who were once illuminated, have tasted also the heavenly gift, and were made partakers of the Holy Ghost, have moreover tasted the good word of God, and the powers of the world to come and are fallen away, to be renewed again to penance” etc. (vi, 4-6). The persistence of this Christian ideal is very clear in the “Pastor” of Hermas, where the author contends against a rigorist school, that at least one opportunity for penance must be given by the Church (III Sim., viii, 11). He grants only one such chance, but this is sufficient to establish a belief in the power of the Church to forgive sins committed after baptism. St. Ignatius in the first days of the second century seemingly asserts the power to forgive sins when he declares in his letter to the Philadelphians that the bishop presides over penance. This tradition was continued in the Syrian Church, as is evident from passages found in Aphraates and Ephrem, and St. John Chrysostom voices this same Syrian tradition when he writes “De Sacerdotio” (Migne P. G., LXVII, 643), that “Christ has given to his priests a power he would not grant to the angels, for he has not said to them, ‘Whatsoever ye bind, will be bound,'” etc.; and further down he adds, “The Father hath given all judgment into the hands of his Son, and the Son in turn has granted this power to his priests.”

Clement of Alexandria, who perhaps received his inspiration from the “Pastor” of Hermas, tells the story of the young bandit whom St. John went after and brought back to God, and in the story he speaks of the “Angel of Penance”, meaning the bishop or priest who presided over the public penance. Following Clement in the Catechetical school of Alexandria was Origen (230). In the commentary on the words of the Lord’s Prayer, “Forgive us our trespasses”, he alludes to the practice of penance in the Church, recalling the text of John, xx, 21. He asserts that this text is proof of the power to pardon sin conferred by Christ upon His Apostles and upon their successors. True it is that in writing of the extent of the power conferred, he makes exception for the sins of idolatry and adultery, which he terms irremissible, although Dionysius of Corinth (170) years before held that no sin was excepted from the power of the keys granted by Christ to His Church (Eusebius, Hist. Eccl., iv, xxiii). In the Alexandrian Church we have also the testimony of Athanasius, who in a fragment against the Novatians pointedly asserts: “He who confesses his sins, receives from the priest pardon for his fault, in virtue of the grace of Christ (just as he who is baptized).” Asia Minor is at an early date witness of this power to absolve. St. Firmihan, in his famous letter to St. Cyprian, asserts that the power to forgive sins was given to the Apostles and to their successors (Epp. Cyp., LXXV), and this tradition is more clearly expressed both in Basil and Gregory Nazianzen (P. G., XXXI, 1284; XXXVI, 356, 357). The Roman tradition is clear in the “Pastor” of Hermas, where the power to forgive sins committed after baptism is defended (Sim., viii, 6, 5; ibid., ix, 19). This same tradition is manifest in the Canons of Hippolytus, wherein the prelate consecrating a bishop is directed to pray: “Grant him, O Lord, the power to forgive sins” (xxii). This is still more clearly expressed in the “Constitutiones Apostolicæ” (P. G., I, 1073): “Grant him, O Lord Almighty, by Thy Christ the fulness of Thy spirit, that he may have the power to pardon sin, in accordance with Thy command, that he may loose every bond which binds the sinner, by reason of that power which Thou hast granted Thy Apostles.” (See also Duchesne, “Christian Worship”, 439, 440.) True, this power seems to Hermas to be strangely limited, while Origen, Tertullian, and the followers of Novatian principles were unwilling to grant that the Church had a right to absolve from such sins as apostasy, murder, and adultery. However, Calixtus settled the question for all time when he declared that in virtue of the power of the keys, he would grant pardon to all who did penance &#151 Ego . . . delicta pœnitentiâ functis dimitto, or again, Habet potestatem ecclesia delicta donandi (De Pud., xxi). In this matter, see Tertullian, “De Pudicitiâ”, which is simply a vehement protest against the action of the Pope, whom Tertullian accuses of presumption in daring to forgive sins, and especially the greater crimes of murder, idolatry, etc. &#151 ” Idcirco præsumis et ad te derivasse solvendi et alligandi potestatem, id est, ad omnem Ecclesiam Petri propinquam.” Tertullian himself, before becoming a Montanist, asserts in the clearest terms that the power to forgive sins is in the Church. “Collocavit Deus in vestibulo pœnitentiam januam secundam, quæ pulsantibus patefaciat [januam]; sed jam semel, quia jam secundo, sed amplius nunquam, quia proxime frustra” (De Pœnitentiâ, vii, 9, 10). Although Tertullian limits the exercise of this power, he stoutly asserts its existence, and clearly states that the pardon thus obtained reconciles the sinner not only with the Church, but with God (Harnack, Dogmengeschichte, I, note 3, 407). The whole Montanist controversy is a proof of the position taken by the Church and the Bishops of Rome; and the great Doctors of the West affirmed in the strongest terms the power to absolve granted to the priests of the Church by Christ. (Leo the Great, P. L., LIV, 1011-1013; Gregory the Great, P. L., LXVI, 1200; Ambrose, P. L., XV, 1639; XVI, 468, 477, etc.; Augustine, P. L., XXXIX, 1549-59.)

From the days, therefore, of Calixtus the power to absolve sins committed after baptism is recognized as vested in the priests of the Church in virtue of the command of Christ to bind and loose, and of the power of the keys. At first this power is timidly asserted against the rigorist party; afterwards stoutly maintained. At first the sinner is given one opportunity for pardon, and gradually this indulgence is extended; true, some doctors thought certain sins unpardonable, save by God alone, but this was because they considered that the existing discipline marked the limits of the power granted by Christ. After the middle of the fourth century, the universal practice of public penance precludes any denial of a belief in the Church’s power to pardon the sinner, though the doctrine and the practice of penance were destined to have a still further expansion.

LATER PATRISTIC AGE

Following the golden age of the Fathers, the assertion of the right to absolve and the extension of the power of the keys are even more marked. The ancient sacramentaries &#151 Leonine, Gelasian, Gregorian, the “Missale Francorum” &#151 witness this especially in the ordination service; then the bishop prays that “whatever they bind, shall be bound” etc. (Duchesne, Christian Worship, 360, 361). The missionaries sent from Rome to England in the seventh century did not establish a public form of penance, but the affirmation of the priest’s power is clear from the “Pœnitentiale Theodori”, and from the legislation on the Continent, which was enacted by the monks who came from England and Ireland (Council of Reims, can. xxxi, Harduin). The false decretals (about 850) accentuated the right of absolution; and in a sermon of the same century, attributed perhaps wrongly to St. Eligius, a fully developed doctrine is found. The Saint is speaking of the reconciliation of penitents and warns them to be sure of their dispositions, their sorrow, their purpose of amendment; for “we are powerless,” he says, “to grant pardon, unless you put off the old man; but if by sincere repentance you put off the old man with his works, then know that you are reconciled to God by Christ, yea and by us, to whom He gave the ministry of reconciliation.” And this ministry of reconciliation which he claims for the priesthood is that ministry and that power granted to the Apostles by Christ when He said, “Whatsoever you bind upon earth, shall be bound in heaven” (P. L., LXXXVII, 609, 610). The theologians of the medieval period, from Alcuin to St. Bernard, insist that the right to absolve from sin was given to the bishops and priests who succeeded to the apostolic office (Alcuin, P. L., CI, 652-656; Benedict Levita, P. L., C, 357; Jonas of Orléans, P. L., CVI, 152; Pseudo-Egbert, P. L., LXXXIX, 415; Haymo of Halberstadt, P. L., CXVIII, 762 sqq.). Following the theologians, the canonists, such as Regino of Prüm, Burchard of Worms, Ivo of Chartres, furnish us with fuller proofs of the same power, and Harduin (Councils, VI, i, 544) cites the fifteenth canon of the Council of Troslé (909), which states expressly that penance through the ministry of Christ’s priests is “fruitful unto the remission of sins”. This epoch closes with St. Bernard, who takes Peter Abelard to task for daring to assert that Christ gave the power to forgive sins only to His disciples, and consequently that the successors of the Apostles do not enjoy the same privileges (P. L., CLXXXII, 1054). But while Bernard insists that the power of the keys given to the Apostles is lodged in the bishop and in the priests, he with equal stress insists that such power be not exercised unless the penitent make a full confession of wrong committed (ibid., 938). When the great scholastic epoch began, the doctrine which obtained was a power to absolve sins and this power distinctly recognized, in virtue of the power granted by Christ to His Apostles. On the part of the penitent, sorrow and a promise of better life were necessary, and also a declaration of sin made to him whom Christ had appointed judge.

SCHOLASTIC AGE

At the beginning of the scholastic age, special stress is laid upon the power of contrition to secure pardon. St. Anselm of Canterbury, in a commentary upon Luke xvii, 14, likens this power to that possessed of old by the Jewish priest in the case of leprosy (P. L., CLVIII, 662; ibid., 361-430). At first sight, the doctrine of St. Anselm seemed to annul the power to absolve which antiquity had granted to the priesthood, and to reduce the office of reconciliation to a mere declaration that sin had been forgiven. Hugo of St. Victor (1097-1141) took ground against Anselm, not because Anselm insisted on contrition, but because he seemingly left no place for the power of the keys. But how admit the one and not the other? Hugo says the sinner is “bound down by obduracy of soul, and by the penalty of future damnation”; the grace of God frees man from the darkness brought on by sin, while the absolution of the priest delivers him from the penalty which sin imposes &#151 “The malice of sin is best described as obduracy of heart, which is first broken by sorrow, that later, in confession, the sin itself, i.e. the penalty of damnation, be remitted.” There is some obscurity in the text, but Hugo seems inclined to hold that the priest absolves from the punishment due to sin, rather than from sin itself. The Master of the Sentences, Peter Lombard, took issue with Hugo, and asserted in clear terms that charity not only blotted out the stain of sin, but also freed the sinner from punishment due to sin. Not understanding, however, that penance as a sacrament is a moral unit, Peter Lombard in turn used language which is far from exact. He seems to hold that contrition takes away sin and its consequences, and when questioned concerning the power granted to the priest, he seems to recur to the opinion of Anselm that it is declarative. “They remit or retain sins when they judge and declare them remitted or retained by God” (P. L., CXCII, 888). He also grants to the priest certain power in reference to the temporal punishment due to sin (ibid.). Richard of St. Victor, though he speaks of the opinion of Peter Lombard as frivolous, in reality differs but little from the Master of the Sentences. Peter’s opinion indeed exercised great influence over the minds both of his contemporaries and of the following generation. With William of Auvergne (who taught up to 1228, when he became Archbishop of Paris) comes the distinction between contrition and attrition in the Sacrament of Penance. Contrition takes away all stain of guilt, while attrition prepares the way for the real remission of sin in the sacrament. Theologians had recognized the distinction between contrition and attrition even before William of Paris, but neither Alexander of Hales nor Albert, the master of Aquinas, advanced much beyond the teaching of Peter Lombard. Both seemingly insisted on real contrition before absolution, and both also held that such contrition in reality took away mortal sin. They did not, however, deny the office of the minister, for they both held that contrition involved a promise of confession [Alb. Mag., IV Sent., Dist. xvi-xvii (Paris, 1894), XXIX, 559, 660, 666, 670, 700]. St. Bonaventure (IV, Dist. xvii) also admits the distinction between contrition and attrition; he asserts the power of contrition to take away all sin, even without the priest’s absolution, confession being necessary only when possible. As regards the priest’s power to pardon sin, he not only admits it, not only asserts that absolution forgives sin and its eternal consequences, but calls it the forma sacramenti. He even goes so far as to say that attrition is sufficient for pardon if accompanied by absolution (ibid., Dist. xviii). When questioned as to the manner in which absolution produces its sacramental effect, he distinguishes between two forms of absolution employed by the priest: the one deprecatory, “Misereatur tui” etc., and the other indicative, “Ego te absolvo”. In the former the priest intercedes for the sinner, and this intercession changes his attrition into real contrition and secures pardon for sin committed. In the latter, which is indicative and personal, the priest exercises the power of the keys, but remits only a temporal punishment due still on account of sin. This after all is but a new way of putting the theory of Peter Lombard (ibid., Dist. xviii). St. Thomas Aquinas treats this subject in his Commentary on the Master of the Sentences (IV, Dist. xvii, xviii, xix; Summa Theologica III, QQ. lxxxiv-xc; Supplement, QQ. i-xx; Opuscula, Do Formâ Absolutionis). Taking the many distracted theories of the schoolmen with this partial truth, he fused them into a united whole. In the commentary on the “Libri Sententiarum” he shows clearly that the ministry of the priest is directly instrumental in the forgiveness of sin; for “if the keys had not been ordained for the remission of sin, but only for release from the penalty (which was the opinion of the elder scholastics), there would be no need of the intention to obtain the effect of the keys for the remission of sin”; and in the same place he clearly states: “Hence if before absolution one had not been perfectly disposed to receive grace, one would receive it in sacramental confession and absolution, if no obstacle be put in the way” (Dist. xvii, 2, I, art. 3, Quæstiuncula iv). He sees clearly that God alone can pardon sin, but God uses the instrumentality of absolution which, with confession, contrition, and satisfaction, concurs in obtaining forgiveness, in blotting out the stain, in opening the kingdom of heaven, by cancelling the sentence of eternal punishment. This doctrine is expressed again with equal clearness in the “Summa” and in the “Supplement”. In the “Summa”, Q. lxxxiv, art. 3, he states that the absolution of the priest is the forma sacramenti, and consequently confession, contrition, and satisfaction must constitute “in some way, the matter of the sacrament”. When asked whether perfect contrition secured pardon for sin even outside the Sacrament of Penance, St. Thomas answers in the affirmative; but then contrition is no longer an integral part of the sacrament; it secures pardon because forgiveness comes from perfect charity, independently of the instrumentality of the sacramental rite (Supplement, Q. v, a. 1). Duns Scotus not only grants the power of a solution in the forgiveness of sin, but goes a step farther and asserts that the sacrament consists principally in the absolution of the priest, because confession, contrition, and satisfaction are not integral parts or units in the sacrament, but only necessary previous dispositions to the reception of divine grace and forgiveness. “There is no similarity, therefore, between the priest of the Law in regard to leprosy and the priest of the Gospel in regard to sin”, and he adds that the priest of the New Law, “exercet actum qui est signum prognosticum, efficax mundationis sequentis” etc. (edit. Vivès, XVIII, 649, 650, in Dist. XIX; ibid., 420, 421). Some think this opinion of Scotus more in conformity with the Council of Trent, which calls contrition, confession, and satisfaction not “the matter”, but quasi materia, “as if the matter”, of the sacrament; others doubt whether the Council thus meant to class contrition, confession, and satisfaction as mere necessary dispositions. This doctrine, as taught by St. Thomas and Scotus finds its echo in the Council of Florence, in the decree of Eugene IV, as it does in the Council of Trent, which defines (Sess. XIV, chap. iii), “That the form of the Sacrament of Penance, wherein its force principally consists, is placed in those words of the priest: ‘I absolve thee’ etc., but the acts of the penitent himself are quasi materia of this Sacrament.”

MINISTER

In the closing years of the first century, Ignatius of Antioch asserts that Penance is in the hands of the bishop; soon the same power is recognized in the priests, and in St. Cyprian, the deacon on extraordinary occasions performed the office of reconciliation (Batiffol, Théol. pos., 145 sqq.). The deacon’s power is recognized later on in Alcuin, in a council held at York, 1194, and in the Council of London, 1200 (cap. iii).

TIME

The ceremonial rite connected with the sacrament of reconciliation has also varied with the changing discipline of the Church. The earliest tradition hints at a public penance &#151 vide tradition supra &#151 but very soon there appears the Presbyter Pœnitentiarius; certainly as early as 309 Pope Marcellus divided Rome into twenty-five districts propter baptismum et pœnitentiam, and Innocent I (416) mentions the “priest whose office it was to judge anent sin, to receive the confession of the penitent, to watch over his satisfaction, and to present him for reconciliation at the proper time”. The case of Nectarius who abolished the Presbyter Pœnitentiarius is classical (381-98). This reconciliation generally took place on Holy Thursday, and the bishop presided. Surely absolution was pronounced on Maundy Thursday. This all the sacramentaries attest (Duchesne, Christian Worship, 439, 440); but the practice of public penance has given rise to the important and difficult question, whether or not the absolution granted at the public function of Holy Thursday was really the sacramental absolution. Theologians have questioned this, many preferring to believe that the sacramental absolution was really imparted by the Presbyter Pœnitentiarius at the early stage of public penance, even before the satisfaction was complete. They allege as their reasons the long delay which otherwise would have been necessary and the fact that the bishop absolved on Holy Thursday, while the confession had been heard previously by the Presbyter Pœnitentiarius (Palmieri, De pœnit., App. II, nn. 8, 9). But there are many others who think the traditional truth concerning the Sacrament of Penance cannot be safeguarded unless it is admitted that, ordinarily speaking, sacramental absolution was given only after the completion of the penance imposed and in the public session of Holy Thursday. What was done, they ask, before the institution of the Presbyter Pœnitentiarius, or where there was no such functionary? And they answer the objections brought forward above by saying that there is no evidence in early history that a first absolution was imparted by the priests who determined the necessity of undergoing public satisfaction, nor are we permitted a priori to judge of ancient ways in the light of our modern practice (Boudinhon, Revue d’histoire de littérature relig., II, sec. iii, 329, 330, etc.; Batiffol, Théolog. posit., Les origines de la pénitence, IV, 145 sqq.). Moreover, there is full evidence of a reconciliation on Holy Thursday; there are canons as late as the sixth century forbidding priests to reconcile penitents, inconsulto episcopo (Batiffol, ibid. 192, 193), and even as late as the ninth century there is clear testimony that absolution was not given until after the imposed penance had been completed (Benedict Levita, P.L., XCVII, 715; Rabanus Maurus, P. L., CVII, 342; Harduin, Councils, V, 342); and when absolution was granted before Holy Thursday it was after the fashion of an exception (Pseudo Alcuin, CI, 1192): “Denique admonendi sunt ut ad cœnam Domini redeant ad reconciliationem: si vero interest causa itineris . . . reconciliet eum statim” etc. This exception gradually became the rule, especially after the Scholastics of the Middle Age period began to distinguish clearly the different parts which make up the Sacrament of Penance.

FORM

It is the teaching of the Council of Trent that the form of the Sacrament of Penance, wherein its force principally consists, is placed in these words of the minister, “I absolve thee”; to which words certain prayers are, according to the custom of Holy Church, laudably added etc. (Sess. XIV, iii). That the public penance was concluded with some sort of prayer for pardon, is the doctrine of antiquity, particularly as contained in the earliest sacramentaries (Duchesne, Christian Worship, 440, 441). Leo the Great (450) does not hesitate to assert that pardon is impossible without the prayer of the priest (“ut indulgentia nisi supplicationibus sacerdotum nequeat obtineri”). In the early Church these forms certainly varied (Duchesne, loc. cit.). Surely all the sacramentaries assert that the form was deprecatory, and it is only in the eleventh century that we find a tendency to pass to indicative and personal formulæ (Duchesne, loc. cit.). Some of the forms used at the transition period are interesting: “May God absolve thee from all thy sins, and through the penance imposed mayst thou be absolved by the Father, the Son, the Holy Ghost, by the Angels, by the Saints, and by me, a wretched sinner” (Garofali, Ordo ad dandam pœnitentiam, 15). Then come really indicative and personal formulæ, often preceded by the supplicatory prayer, “Misereatur tui” etc. These forms, while much the same in substance, vary in wording not a little (Vacant, Dict. de théol. 167). It was not until the scholastic doctrine of “matter and form” in the sacraments reached its full development that the formula of absolution became fixed as we have it at present. The form in use in the Roman Church to-day has not changed since long before the Council of Florence. It is divided into four parts as follows: &#151 (1) Deprecatory prayer. “May the Almighty God have mercy on you, and forgiving your sins, bring you to life everlasting. Amen.” Then, lifting his right hand towards the penitent, the priest continues: “May the Almighty and Merciful God grant you pardon, absolution, and remission of your sins”. (2) “May Our Lord Jesus Christ absolve you, and I, by His authority, absolve you from every bond of excommunication [suspension, in the case of a cleric only] and interdict as far as I can and you may need.” (3) “I absolve you from your sins in the name of the Father, and of the Son, and of the Holy Ghost. Amen.” (While repeating the names of the Trinity, the priest makes the sign of the cross over the penitent.) (4) “May the Passion of Our Lord Jesus Christ, the merits of the Blessed Virgin Mary and of all the Saints, what good you have done or what evil you have suffered be to you for the remission of (your) sins, growth in grace and the reward of everlasting life. Amen.” In the decree “Pro Armenis”, 1439, Eugene IV teaches that the “form” of the Sacrament is really in those words of the priest: “Ego absolvo te a peccatis tuis in nomine Patris” etc., and theologians teach that absolution would be valid should the priest use, “Absolvo te”, “Absolvo te a peccatis tuis”, or words that are the exact equivalent (Suarez, Disp., XIX, i, n. 24; Lugo, Disp., XIII, i, nn. 17, 18; Lehmkuhl, de Pœnit., 9th ed., 199).

In the Oriental churches the present forms are deprecatory, though they by no means exclude the idea of a judicial pronouncement on the part of the minister. Such are the forms of absolution among (a) Greeks, (b) Russians, (c) Syrians, (d) Armenians, (e) Copts.

Is the indicative form necessary? Many learned Catholics seem to hold that the indicative form as used at present in the Roman Church is necessary even for the validity of the Sacrament of Penance. The great Doctor of the Sacrament, St. Alphonsus (De Sac. Pœnit., n. 430), declares that no matter what may be the verdict from the point of view of history, it is of faith since the Council of Trent that the indicative form is essential. St. Thomas and Suarez also declare that the indicative form is necessary. Others equally learned, and perhaps better versed in history, hold that in the light of the Divine institution the deprecative form must not be excluded, and that the Council of Trent in its decree did not intend to make final pronouncement in the premises. They point out with Morinus (De Pœnit., Lib. VIII) that up to the twelfth century the deprecatory form was employed both in the East and in the West: that it is still in use among the Greeks and among Orientals generally. In the light, therefore, of history and of theological opinion it is perfectly safe to conclude that the deprecatory form is certainly not invalid, if it exclude not the idea of judicial pronouncement (Palmieri, Parergon, 127; Hurter, de Pœnit.; Duchesne, loc. cit.; Soto, Vasquez, Estius, et al.). Theologians, however, have questioned whether or not the deprecatory form would be valid to-day in the Latin Church, and they point out that Clement VIII and Benedict XIV have prescribed that Greek priests should use the indicative form whensoever they absolve penitents belonging to the Latin Rite. But this is merely a matter of discipline, and such decrees do not give final decision to the theological question, for in matters of administration of the Sacraments those in authority simply follow the safest and most conservative opinions. Morinus is followed by Tournely in asserting that only the indicative form is to-day valid in the Latin Church (Morinus, De pœnit., Lib. VIII; Tournely, ibid., do absolutionis formâ); but many hold that if the deprecatory form exclude not the judicial pronouncement of the priest, and consequently be really equivalent to the ego te absolvo, it is surely not invalid, though all are agreed that it would be illicit as contravening the present law and discipline of the Roman Church. Some, not pronouncing judgment on the real merits of the case, think that the Holy See has withdrawn faculties from those who do not use the indicative form, but in the absence of positive ordinance this is by no means certain.

CONDITIONAL ABSOLUTION

Antiquity makes no mention of conditional absolution. Benedict XIV alludes in “De Synodo” (Bk. VII, c. xv) to a passage of Gandavensis (d. 1293), but it is doubtful whether the learned pontiff caught the meaning of the theologian of Ghent. Gerson in the fifteenth century, both in “De schismate tollendo” and “De unitate ecclesiæ”, stands as sponsor for conditional absolution, although Cajetan, a century later, calls Gerson’s position mere superstition. But Gerson’s position gradually obtained, and in our day all theologians grant that under certain circumstances such absolution is not only valid but also legitimate (Lehmkuhl-Gury, De pœnit., absol. sub conditione); valid, because judicial pronouncements are often rendered under certain conditions, and the Sacrament of Penance is essentially a judicial act (Counc. of Trent, Sees. XIV); also, because God absolves in heaven when certain conditions are fulfilled here below. The fulfilment may escape man’s judgment, but God no man may deceive. This very doubt makes conditional absolution possible. Conditions are either (a) present, (b) past, or (c) future.

Following a general law, whensoever the condition leaves in suspense the effect intended by the Sacrament, the Sacrament itself is null and void. If the condition does not suspend the sacramental efficacy, the Sacrament may be valid. As a consequence, all future conditions render absolution invalid: “I absolve you if you die to-day.” This is not true of conditions past or present, and absolution given, for example, on condition that the subject has been baptized, or is still alive, would certainly not invalidate the Sacrament. What is in itself valid may not be legitimate, and in this important matter reverence due the holy Sacrament must ever be kept in mind, and also the spiritual need of the penitent. The doctrine commonly received is that whenever conditional absolution will safeguard the holiness and dignity of the Sacrament it may be employed, or whenever the spiritual need of the penitent is clear, but at the same time dispositions necessary for the valid reception of the Sacrament are in doubt, then it would be a mercy to impart absolution even if under condition.

INDIRECT ABSOLUTION

Closely allied to conditional is the absolution termed indirect. It obtains whenever absolution is granted for a fault that has not been submitted to the judgment of the minister in the tribunal of penance. Forgetfulness on the part of the penitent is responsible for most cases of indirect absolution, though sometimes reservation (see RESERVED CASES) may be.

GRANTING OF ABSOLUTION

In virtue of Christ’s dispensation, the bishops and priests are made judges in the Sacrament of Penance. The power to bind as well as the power to loose has been given by Christ. The minister therefore must have in mind not only his own powers, viz., order and jurisdiction, but he must also keep in mind the dispositions of the penitent. If (a) the penitent is well-disposed, he must absolve; (b) if the penitent lack the requisite dispositions, he must endeavour to create the proper frame of mind, for he cannot and may not absolve one indisposed; (c) when dispositions remain doubtful, he employs the privilege given above in conditional absolution.

When the minister sees fit to grant absolution, then he pronounces the words of the form (supra) over the penitent. It is commonly taught that the penitent must be physically present; consequently, absolution by telegraph has been declared invalid, and when questioned in regard to absolution by the telephone the Sacred Congregation (1 July, 1884) answered Nihil respondendum.

ABSOLUTION OUTSIDE THE LATIN CHURCH

(I) In the Greek Church

The belief of the ancient Greek Church has been set forth above. That the Greeks have always believed that the Church has power to forgive sin, that they believe it at present, is clear from the formulæ of absolution in vogue among all branches of the Church; also from the decrees of synods which since the Reformation have again and again expressed this belief (Alzog on Cyril Lucaris III, 465; Synod of Constantinople, 1638; Synod of Jassy, 1642; Synod of Jerusalem, 1672). In the Synod of Jerusalem the Church reiterates its belief in Seven Sacraments, among them Penance, which the Lord established when He said: “Whose sins you shall forgive they are forgiven them, and whose sins you shall retain they are retained.” The formulæ of absolution are generally deprecatory, and if now and then the indicative form appears, it may be traced to Latin sources.

(II) Russian Church

The belief of the Greek Church is naturally also that of the Russian. Russian theologians all hold that the Church possesses the power to forgive sins, where there is true repentance and sincere confession. The form in use at present is as follows: “My child, N. N., may our Lord and God Christ Jesus by the mercy of His love absolve thee from thy sins; and I, His unworthy priest, in virtue of the authority committed to me, absolve thee and declare thee absolved of thy sins in the name of the Father, and of the Son, and of the Holy Ghost, Amen.”

(III) Armenians

Denzinger, in his “Ritus Orientalium” (1863), gives us a full translation of the penitential ritual used by the Armenians. The present version is from the ninth century. The form of absolution is declarative, though it is preceded by a prayer for mercy and for pardon. It is as follows: “May the merciful Lord have pity on thee and forgive thee thy faults; in virtue of my priestly power, by the authority and command of God expressed in these words, ‘whatsoever you shall bind on earth shall be hound in heaven’, I absolve thee from thy sins, I absolve thee from thy thoughts, from thy words, from thy deeds, in the name of the Father, and of the Son, and of the Holy Ghost, and I restore thee to the Sacrament of the Holy Church. May all thy good works be for thee an increase of merit, may they be for the glory of life everlasting, Amen.”

(IV) Copts

Dr. Hyvernat asserts that the liturgical books of the Copts have no penitential formulæ, nor is this surprising, for they inscribe in the ritual only those things not found in other rituals. Father du Bernat, writing to Père Fleurian (Lettres édifiantes), says, in reference to the Sacrament of Penance among the Copts, that the Copts believe themselves bound to a full confession of their sins. This finished, the priest recites over them the prayer said at the beginning of the Mass, the prayer asking pardon and forgiveness from God; to this is added the so-called “Benediction”, which Father Bernat says is like the prayer said in the Latin Church after absolution has been imparted. Dr. Hyvernat, however, asserts that Father Bernat is mistaken when he likens the Benediction to our Passio Domini, for it is like the Latin prayer only inasmuch as it is recited after absolution.

(V) Jacobites

(For the earliest tradition in the Syrian Church see above, Absolution in Patristic age.)

The Syrians who are united with the Roman See now use the declarative form in imparting absolution. This formula is, however, of recent date. The present Jacobite Church not only holds and has held the power to absolve from sin, but its ritual is expressive of this same power. Denzinger (Ritus Orientalium) has preserved for us a twelfth-century document which gives in full the order of absolution.

(VI) Nestorians

The Nestorians have at all times believed in the power to absolve in the Sacrament of Penance. Assemani, Renaudot, Badger (Nestorians and their Rituals), also Denzinger, have the fullest information on this point. It is noticeable that their formula of absolution is deprecatory, not indicative.

(VII) Protestants

The earliest Reformers attacked virulently the penitential practice of the Catholic Church, particularly the confession of sins to a priest. Their opinions expressed in their later theological works do not differ as markedly from the old position as one might suppose. The Lutheran tenet of justification by faith alone would make all absolution merely declarative, and reduce the pardon granted by the Church to the merest announcement of the Gospel, especially of remission of sins through Christ. Zwingli held that God alone pardoned sin, and he saw nothing but idolatry in the practice of hoping for pardon from a mere creature. If confession had aught of good it was merely as direction. Calvin denied all idea of sacrament when there was question of Penance; but he held that the pardon expressed by the minister of the Church gave to the penitent a greater guarantee of forgiveness. The Confession styled “Helvetian” contents itself with denying the necessity of confession to a priest, but holds that the power granted by Christ to absolve is simply the power to preach to the people the Gospel of Jesus, and as a consequence the remission of sins: “Rite itaque et efficaciter ministri absolvunt dum evangelium Christi et in hoc remissionem peccatorum prædicant.”

(VIII) Anglican Church

In the “Book of Common Prayer” there is a formula of Absolution in Matins, at the communion service, and in the visitation of the sick. The first two are general, akin to the liturgical absolution in use in the Roman Church; the third is individual by the very nature of the case. Of the third absolution the rubric speaks as follows: “Here shall the sick person be moved to make a special confession of his sins if he feel his conscience troubled with any weighty matter. After which confession, the priest shall absolve him (if he humbly and heartily desire it) after this sort: Our Lord Jesus Christ, who hath left power to His Church to absolve all sinners who truly repent and believe in Him, of His great mercy forgive thee thine offences and by His authority committed to me, I absolve thee from all thy sins, in the name of the Father, and of the Son, and of the Holy Ghost. Amen.” This is the form generally employed by the Anglican clergymen when they absolve after having heard private confessions. These formulæ, even the last, are indeed vague, and in the light of Anglican interpretation (always excepting the advanced Ritualists) mean little more than the power to declare sins forgiven. (Convocation, 1873; Lambeth Conference, 1877; Liddon’s “Life of Pusey”).

The Ritualists, since the Pusey sermon of 1846, have held with more or less variance that Christ has granted to His priests the power to forgive sins. They have also held that this power should be exercised after confession has been made to the minister of the Church. Among Ritualists themselves some have insisted that confession to the priest was necessary either in re or in voto, others have not gone to such lengths. On the discussion in the year 1898, Dr. Temple wrote a Pastoral. One may consult with profit Mashell’s “Enquiry upon the Doctrine of the Anglican Church on Absolution”; Boyd’s “Confession, Absolution and Real Presence”; Father Gallwey’s “Twelve Lectures on Ritualism” (London, 1879).

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EDWARD J. HANNA. Transcribed by Douglas J. Potter Dedicated to the Sacred Heart of Jesus Christ

The Catholic Encyclopedia, Volume ICopyright © 1907 by Robert Appleton CompanyOnline Edition Copyright © 2003 by K. KnightNihil Obstat, March 1, 1907. Remy Lafort, S.T.D., CensorImprimatur. +John Cardinal Farley, Archbishop of New York

Fuente: Catholic Encyclopedia

Absolution

as a liturgical term for a-form of public service, has several applications.

1. A short deprecation which follows the Psalms of each Nocturn in the ordinary offices for the Hours. In this usage, the word perhaps denotes simply “ending” or ” completion,” because the monks, when the nocturns were said at the proper hours of the night, broke off the chant at this point and went to rest. Of the “Absolutiones” in the present Roman Breviary, only one (that “in tertio nocturn, et pro feria iv et Sabbato”) contains a prayer for a setting free from sin.

2. For the absolution which follows the introductory Confession in most liturgies and offices, SEE CONFESSION

3. The prayer for absolution at the beginning of the Office is, in Oriental liturgies, addressed to the Son; but many of these contain a second, at some point between Consecration and Communion, which is addressed to the Father.

4. The word is also applied to those prayers said over a corpse or a tomb in which remission of the sins of the departed is entreated from the Almighty.

the act of loosing or setting free. In civil law it is a sentence by which the party accused is declared innocent of the crime laid to his charge, and is equivalent to acquittal. In the Roman theology it signifies the act by which the priest declares the sins of penitent persons to be remitted to them.

Absolution

1. In the first centuries, the restoration of a penitent to the bosom of the Christian Church was deemed a matter of great importance, and was designed not only to be a means of grace to the individual, but also a benefit to the whole body. Absolution was at that time simply reconciliation with the Church, and restoration to its communion, without any reference to the remission of sins. Early writers, such as Tertullian, Novatian, Cyprian, Athanasius, Basil, Chrysostom, Jerome, and Cyril, lay great stress on the fact that the forgiveness of sins is the prerogative of God only, and can never belong to any priest or bishop. After the fourth century, as the practice of private penance prevailed, the doctrine of ministerial absolution of sins began to gain ground, and was at length exalted to the rank of a sacrament.

2. Five kinds of absolution are mentioned by the early writers. a. That of baptism. b. The eucharist. c. The word and doctrine. d. The imposition of hands, and prayer. e. Reconciliation to the Church by relaxation of censures. Baptism in the ancient Church was called absolution, because remission of sins was supposed to be connected with this ordinance. It is termed by Augustine absolutio; or, sacramentum absolutionis et remissionis peccatorum. It had no relation to penitential discipline, being never given to persons who had once received baptism. The absolution of the eucharist had some relation to penitential discipline, but did not solely belong to it. It was given to all baptized persons who never fell under discipline, as well as to those who fell and were restored. In both respects it was called the perfection or consummation of a Christian ( v). The absolution of the word and doctrine was declarative. It was that power which the ministers of Christ have, to make declaration of the terms of reconciliation and salvation to mankind. The absolution of intercession and prayer was generally connected with all other kinds of absolution. Prayers always attended baptism and the Eucharist, and also the final reception of penitents into the Church. The absolution of reconcilement to the Church took place at the altar, after canonical penance, and is often referred to, in earlier writers, by the terms, granting peace, restoring to communion, reconciling to the church, loosing bonds, granting indulgence and pardon. Some councils enacted that the absolution of a penitent should only be granted by the bishop who had performed the act of excommunication, or by his successor. Severe penalties were inflicted on any who violated this regulation. Various ceremonies accompanied this act. The time selected was usually Passion-week; and, from this circumstance, the restoration is called hebdomas indulgentice. If not in Passion-week, it took place at some time appointed by the bishop. The act was performed in the church, when the people were assembled for divine worship, and usually immediately before the administration of the Lord’s supper. The penitent, kneeling before the altar-table, or the reading-desk (ambo), was absolved by the bishop, by the imposition of hands, and by prayer. As the act was designated by the phrase Dare pacem, it is probable that a form was used which contained in it the expression, Depart in peace. The fifty- first Psalm was usually sung on the occasion, but not as a necessary part of the service. Immediately after the ceremony, the absolved were admitted to the sacrament of the Lord’s supper, and from that moment restored to all church privileges, with one exception, that a minister, under these circumstances, was reckoned among the laity, and a layman disqualified for the clerical office. In the case of heretics, chrism was added to the imposition of hands, to denote their reception of the Holy Spirit of peace on their restoration to the peace and unity of the Church. The bishop touched with oil the forehead, eyes, nose, mouth, and ears of the penitent, saying, This is the sign of the gifts of the Holy Ghost. The Roman Church has also a form of absolution for the dead (absolutio defunctorum). It consists in certain prayers performed by the priest, after the celebration of the mass for a deceased person, for his delivery from purgatory.

3. The Roman Church practices sacramental absolution. According to the decision of the Council of Trent (sess. 14, cap. 6, etc. can. 9), the priest is judge as well as the minister of Jesus Christ; so that the meaning of the words, ego to absolvo a peccatis tuis in nomne Patris et Filei et Spiritus Sancti. Amen, is not merely, I declare to thee that thy sins are remitted, but, As the minister of Jesus Christ, I remit thy sins. The view of the Greek Church appears to be that Penitence is a mystery, or sacrament, in which he who confesses his sins is, on the outward declaration of pardon by the priest, inwardly loosed from his sins by Jesus Christ himself (Longer Catechism of the Russian Church, by Blackmore). It is very plain that the New Testament does not sanction the power claimed by the Roman hierarchy, and that it is altogether inconsistent with the teaching of the earlier fathers of the Church. When Jesus Christ says to his ministers, Whosoever sins ye remit, they are remitted; and whosoever sins ye retain, they are retained, he imparts to them a commission to declare with authority the Christian terms of pardon, and he also gives them a power of inflicting and remitting ecclesiastical censures; that is, admitting into a Christian congregation or excluding from it. Absolution in the New Testament does not appear to mean more than this: and in early ecclesiastical writers it is generally confined to the remission of church censures, and re-admission into the congregation. It is generally agreed that the indicative form of absolution-that is, I absolve thee instead of the deprecatory that is, Christ absolve thee was introduced in the twelfth or thirteenth century, just before the time of Thomas Aquinas, who was one of the first that wrote in defense of it. The Greek Church still retains the deprecatory form. SEE INDULGENCE.

4. The Church of England also holds the doctrine of absolution, but restrains herself to what she supposes to be the Scriptural limits within which the power is granted, which are the pronouncing God’s forgiveness of sins upon the supposition of the existence of that state of mind to which, forgiveness is granted. The remission of sins is God’s special prerogative

Who can forgive sins but God only?’ (Luk 5:21) but the public declaration of such remission to the penitent is, like all other ministrations in the Church, committed to men as God’s ministers. The Church of England has three forms of absolution. In that which occurs in the morning service, the act of pardon is declared to be God’s. The second form, in the communion service, is precatory; it expresses the earnest wish that God may pardon the sinner. The third form, in the visitation of the sick, is apparently more unconditional, but not really so; since it is spoken to those who truly repent and believe in God.’ The words of absolution which follow must be interpreted according to the analogy of the two other forms, which refer the act of pardon to God. And that the Church does not regard the pronouncing of this absolution as necessary, or as conducive to the sinner’s pardon, is evident from the absence of any injunction or admonition to that effect. It is noticed in the rubric, apparently, as an indulgence to the sick man if he heartily desire it; but no hint is given that he ought to desire it, nor any exhortation to seek it. See Palmer On the Church, 2, 280; Wheatly On Common Prayer, 440 sq.; Bingham, Orig. Eccl. bk. 19, ch. 1; Pascal, Liturg. Cathol. p: 34; Coleman, Christ. Antiq. ch. 22, 8; Elliott, Delineation of Romanism, 1, 305. SEE CONFESSION; SEE PENANCE.

Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature

Absolution

ABSOLUTION

1. Our Lords words on Absolution.We find these in the following passages: Mat 16:16-19, especially this word spoken to Peter, I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven; Mat 18:18 (spoken to all the Apostles), Verily I say unto you, What things soever ye shall bind on earth shall be bound in heaven: and what things soever ye shall loose on earth shall be loosed in heaven; Joh 20:21 ff. Jesus therefore said to them again, Peace be unto you: as the Father hath sent me, even so send I you. And when he had said this he breathed on them, and said unto them, Receive ye the Holy Ghost: whose soever sins ye forgive, they are forgiven unto them: whose soever sins ye retain, they are retained.

The first of the sayingsthat about the keys and the binding and loosingwe might have been under some compulsion to take as for Peter alone, if it had not been that the like saying is repeated to all the Apostles afterwards. The words were special to Peter, as the early history of the Acts shows; but they were not limited to him. And following as they do on his great confessionbeing a prize and reward of that confessionthey belong to him as a man who had attained by the revelation of the Father to a true faith that Jesus was the Christ the Son of God: they belonged to all the Apostles as men of like faith: and they belong to the whole Church of which these twelve were the nucleus, in proportion as that faith is alive in it. In regard to the saying (in Joh 20:23) about the forgiveness and retaining of sins, it was spoken in a general gathering of the believers in Jerusalem (see Luk 24:33), and there is nothing in the context to show that the gift was confined to any particular group (as the Apostles) among the whole company present. The commission, therefore, must be regarded properly as the commission of the Christian society and not as that of the Christian ministry (Westcott, in loco).

The keys may be understood as the keys of the porter at the outer door of the house, and as symbolic of authority to admit into the kingdom of heaven or to exclude from it. Or they may be taken as the keys of the steward for use inside the house, and as symbolic of authority to open the stores or treasuries of the household of God and to give forth from these treasuries according to the requirements of the household. It is rather in this second sense that authority is given to bind and to loose, which in Rabbinical usage meant to forbid and allow in matters of conduct; that is to say, to interpret the will of God and to enjoin rules of life in harmony with that will. This is the work of the steward of the mysteries of God, and has to do directly with things, not persons. But the first sense, that of admitting and excluding, which has to do with persons, is what is chiefly meant by the power of the keys, and it is as an exercise of this power and of the power given in the words, Whose soever sins ye forgive, they are forgiven unto them, that absolution must be considered.

Our Lords words seem at first reading to invest the Church with absolute authority, and to promise that Heaven will follow and ratify the action of the Church on earth, whatever that action may be, in forgiving or judging, in admitting into the kingdom of heaven or excluding from it. But we recoil from this as impossible. There is no Church, how great soever its claims in regard to absolution, which does not admit that God alone forgives sin. We feel, however, that we must find a great sense in which to understand so great words as those of our Lord in these commissions. And we observe that before the words in Joh 20:23 our Lord breathed upon His disciples and said, Receive ye the Holy Ghost. He imparted to them His own very Spirit, so enabling them to be His representatives and equipping them to continue His work. (The faith which Peter had by revelation of the Father, that is to say, by the same Spirit, was an equivalent endowment before he received the promise of the keys). It was evidently the purpose of the Lord Jesus that His Church should continue the exercise on earth of the power which He constantly exercised and set in the forefront of His ministry, the power of saying to the penitent, Thy sins are forgiven thee; and of saying this with such assured knowledge of the truth of God and such sympathetic discernment of the spirits of men, that what was done by the Church on earth should be valid in heaven, and the word of Christ by the Church powerful to give comfort to truly penitent souls.

The Lord is concerned not only that men be forgiven, but that His disciples should know that they are forgiven. The grace of forgiveness has not its proper power in transforming their lives unless they know that they have it. As long as men are under fear and doubt they are not Christs freemen: their religion is still only regulative. It is when they have an assured sense of forgiveness and reconciliation to God that a great impulse of gratitude, with a new life in their souls, makes them free indeed, and strong in their freedom to serve God. Christ accordingly equips His Church to convey this assurance of forgiveness, and if a Church does not succeed in doing this, especially if, as often, the current idea in the Church is that to be assured of forgiveness is abnormal and unusual, the Church is greatly failing in its mission. If the form of our Lords promise in Joh 20:23 Whose soever sins ye forgive, etc., seem too absolute, we must remember that the gift of the Holy Spirit, which He then gave the sign of imparting, is a gift of exceeding power, and that no limit can be set to the degree in which God through Christ is willing to give the Spirit. He giveth not the Spirit by measure (Joh 3:34). And our Lord is speaking, according to His wont, to the ideal Church, to the Church which receives in the fulness with which He is willing to bestow. Just as, speaking at the high level of the ideal, He says to His servants in another place (Luk 10:16), He that heareth you heareth me: and he that despiseth you despiseth me; so He says here, Whose soever sins ye forgive, they arc forgiven, etc. But all these and such like promises depend for their fulfilment on the Spirit of Christ working, nay, reigning, in the Church. This power and reign of the Spirit ebbs and flows according to the faith and receptivity of the Church; and while it is the duty of the Church to believe in God being with it, and while the Church ought to clothe itself with the mighty assurance of heaven assenting to its judgments, it can dare to do so, and will be able to do so, only in proportion as it has sought and obtained the indwelling of the Spirit.

The words of our Lord before us certainly do not mean that forgiveness by the mouth and at the will of man is always to be followed by a ratification of God in heaven, even though that man be an apostle. But they do imply that when Christs servants do their work in the enlightenment and guidance of the Spirit, they will be able to convey messages of grace which will be according to the truth of things, and therefore valid in heaven: they will be able also to convey assurances of forgiveness, which will be owned of God as true, and will be made effective by His Spirit in penitent souls. So then the great and chief means by which the Church has in all ages fulfilled the work which is sustained by these startling promises, is the preaching of the gospel of reconciliation by Jesus Christ. By preaching in the power of the Spirit, thousands of souls have been in all ages receiving remission of sins and an assurance of forgiveness. Although the preaching is public, and the preacher has little or no separate knowledge of individual hearts, there is a privacy of publicity in which whatever message he has from God is made an absolution Divine in power and assurance to one and another of the hearers. So effectual is preaching in the Spirit, that it may perhaps be found that in the Churches in which there is no ordinance with the title of private absolution, the sense of forgiveness of sins is truer, deeper, and more widely spread than in those which have such an ordinance, and count it necessary. Obviously another means by which the Church carries out the Lords purpose of conveying absolution to the penitent is by the sacraments. But there is great occasion also for the Church to afford full opportunity for individual help to souls in spiritual trouble, and such individual dealing as may in its issue amount to private absolution. In every revival of religion the need for this is felt. There are souls in doubt whether their repentance and faith are true, and whether they are themselves accepted of God. Such souls seek the help of the Church, and often greatly profit by it. Inquiry-rooms have been of notable service in modern missions, and it is a common thing for people in trouble of conscience about some special sin to long to unbosom themselves about it to one whom they feel to have spiritual authority. Evangelical religious newspapers have found that they supply a demand by setting apart a column, often largely used, for the answers of some minister of reputation to men who open their minds to him, confess their chief sins, doubts, or temptations, and seck comfort through him. All the Churches, to a greater or less extent, supplement the preaching of the word by discipline, and their admission to communion and exclusion from it tell powerfully on the individual conscience. The effectiveness of all such dealing has a natural basis in the fact of experience that a mans judgment of himself is greatly influenced by the judgment of his fellow-men. It belongs to human nature that the judgment of the community in which a man lives so tells upon his spirit that it is hard for him to bear up against it. This is carried to a higher power in the Church, in the sphere wherein the Spirit of Christ works. The testimony of men who are spiritually minded and in communion with God is felt to have an authority such that great relief is given to souls by the Churchs absolution, and great burden imposed by its refusal. And justly, for the discernment of spirits is one of the gifts of the Spirit of Christ to His servants. They all have it in some measure, some in a wonderful measure (1Co 2:15, 1Jn 2:20; 1Jn 4:1), and it may be recalled that after our Lord promised to Peter that on him He would build His Church, He did not say, as we should have expected, I will give thee the keys of the Church, but the keys of the kingdom of heaven: from which we infer that, while the Church and the kingdom are not conterminous, the Church is meant to be a true realization of the kingdom, and its judgments valid for that kingdom. In an ideal Church this would be fulfilled. In any actual Church the power spoken of, at once gracious and awful, varies in its effectiveness according to the fulness of the Spirit in its office-bearers and members.

2. History of Absolution in the Church.In the NT age there is no trace of the practice of private confession to ministers of the Church for private absolution (Jam 5:16 cannot be so interpreted). But very early in the history of the Church it became customary for those who, after baptism, had fallen into gross sins, especially the sins of idolatry, adultery, or murder, to be cut off from fellowship, and to be readmitted after repentance manifested by public confession in the church. This readmission was an absolution, which came to be spoken of as the Churchs power to forgive sins,a power, however, declared by Tertullian (de Pudic. xxi.) to belong to the Church only in so far as she is composed of spiritual men. This power in the 2nd cent. was claimed as vested in the whole episcopate, and, by and by, in every single bishop; still later, in every priest. And from the time of Leo the Great (Bishop of Rome a.d. 440), the custom grew of private confession and private absolution.

In the Middle Ages there were many discussions as to whether the priest had power simply to declare the forgiveness of sins, God alone having power to forgive, or whether the priest truly himself exercises a power to forgive as representative of God.

The final doctrine of the Church of Rome, as fixed by the Council of Trent, combines both these views. God alone forgives sins, and He does this solely on account of the sinners repentance. But the priest is the necessary instrument of God. God has been pleased to make the priests absolution the means by which the grace is conveyed, and the word of the priest is a judicial act in which he passes sentence on the penitent. The priest is entitled to use the words of the ritual, I absolve thee from thy sins in the name of the Father, the Son, and the Holy Ghost. It is admitted that perfect sorrow for sin without addition of external rite blots out the stains, and restores the peace of God in the soul; yet this perfect sorrow involves in a well-instructed Catholic the intention of confessing and receiving the priests absolution when opportunity offers. Protestants truly penitent may indeed receive the peace of God, because this desire of confession may be regarded as implicit in them. But confession to the priest is a necessary duty, and priestly absolution may not be omitted without loss of salvation.

The Lutheran Church did not entirely abolish confession and absolution; but Luther made changes which very greatly altered its character. Confession was not made compulsory: it was a free opportunity that might be used in ease of sins about which the penitent could not otherwise attain to peace. Luther made it unnecessary in confession to enumerate every individual sin; and so little was absolution sacerdotal that it might be given by a Christian layman. In course of time, private confession to the pastor mostly died out in the Lutheran Church. But it has often been spontaneously resumed in times of religions revival, of which interesting examples may be found in Dr. Buchsels Erinnerungen. He testifies strongly to the benefit both to pastor and people of the Privatbeichte, as he calls the Lutheran method, in contradistinction to the Roman Catholic Ohrbeichte vol. ii. p. 113 ff.). And he justifies the word of absolution spoken by the minister, I absolve thee, etc., defending it from the objection that it is falsified and of no effect if the absolved lag not truth and faith, by saying that in that case it is still effectual for judgment, as in the case of the misuse of the Lords Supper, or, indeed, of the preached gospel.

In regard to the Anglican Church, in its ordinary service the absolution or remission of sins to be pronounced by the priest alone, the people still kneeling, is no more than a gospel proclamation of Gods pardon to the penitent, ending in a prayer for true repentance. The exhortation before the Communion contains this invitation, to be pronounced by the curate: If there be any of you who cannot quiet his own conscience, let him come to me, or to some other discreet and learned minister of Gods word, and open his grief, that by the ministry of Gods holy word he may receive the benefit of absolution, together with ghostly counsel and advice to the quieting of his conscience, and avoiding of all scruple and doubtfulness. From this, the teaching of the Church of England appears to be similar to that of the Lutheran, making confession exceptional not compulsory, and absolution not sacerdotal, but a part of the ministry of the Word.

In the service for the visitation of the sick, the minister is enjoined to move the sick person to make a special confession of his sins if he feel his conscience troubled with any weighty matter. After which confession the priest shall absolve him (if he humbly and heartily desire it) after this sort: Our Lore Jesus Christ, who hath left power to His Church to absolve all sinners who truly repent and believe in Him, of His great merey forgive thee thine offences: and by His authority committed to me, I absolve thee from all thy sins in the name of the Father, and of the Son, and of the Holy Ghost.

In the Presbyterian Churches the words absolve and absolution are used only of the restoration to Communion by the minister and eldersi.e. the Kirk-Sessionof those members of the Church who have fallen into any scandalous sin by which Christ is publicly dishonoured. These are usually dealt with first by the minister in private: then they appear before the Session, or before a delegation of it, to make acknowledgment, and profess repentance. Thereupon they may be addressed and absolved, by which is meant restored to Communion. This dealing has been undoubtedly, when used with spiritual tact and tenderness, a great means of deepening both the sense of sin and the trust of Gods forgiveness, and it has the effect of giving many who had lost character a new spiritual start. The value, however, of this discipline depends wholly on the measure in which those who administer it are Christian, not legal, in their spirit, and on the support which the discipline receives from the spiritual level of the general body of the Church.

3. Conclusion.Absolution, in the full meaning of bringing men into the sense of Gods forgiveness and keeping them in that sense, may be said to be the primary work of the Church and its ministry. This work is carried out mainly by preaching, sacraments, and individual dealing with souls. The short history given above indicates the more or less fitting and successful methods by which the Christian Church has endeavoured to fulfil especially the duty of individual dealing. In order that a Church may be truly successful in this work of grace, it must be largely and widely pervaded by the Spirit of Christ in its whole membership. The gift of power in this work is not confined to the ministry; it is found wherever there is a deeply spiritual mind and Christian experience. Men in spiritual trouble do not betake themselves to a priest or minister unless they feel him to have the spiritual authority that belongs to Christ-like character. A merely official spiritual authority is not seriously believed in. What comforts and assures in time of soul-trouble is the word or sign of acknowledgment from the Christian company speaking by those who truly represent itthose who are truly called of God to the ministry, or who are shown by their goodness to be in the fellowship of God. On the trainingship Shaftesbury a had boy met with an accident; he was taken to the little hospital. When he was awake at night he talked to the nurse. One night he said, Sister, I think I am dying, and it is so hard; but I think if you kissed me as if I was a good boy, I could bear it. This boy, conscious of an evil past and struggling to escape from it, felt as if the kiss of that good woman would give him cheer, and hope of acceptance with Godwould be, in fact, an absolution. A Christian minister, in converse with a dying man in whom he discerns a true repentance, may be able to say with great power, Brother, be assured thy sins are forgiven thee, and great blessing of comfort to the man may follow, may indeed be looked for. Only in a high moment of spiritual impulse and assurance could the minister venture to say, In the name of the Lord Jesus I absolve thee from thy sins.

Literature.The Commentaries on the Gospels, especially Westcott on St. John, Bruce on St. Matthew, Dods on St. John; Bishop Harold Brownes Exposition of the Thirty-nine Articles; A Catholic Dictionary by Addis and Arnold, art. Penance; Canon Carters The Doctrine of Confession in the Church of England; Dean Waces Confession, and Absolution; Dr. Drurys Confession and Absolution; Dr. Bchsels Erinnerungen aus dem Leben eines Landgeistlichen; F. W. Robertson, of Brighton, Sermons, 3rd series, v.; Selby, The Imperfect Angel, etc., xii.

J. Robertson.

Fuente: A Dictionary Of Christ And The Gospels

Absolution

ab-so-lushun (translation of verbs , luo, loose, etc., and , aphemi, release, give up, etc.): Not a Biblical, but an ecclesiastical term, used to designate the official act described in Mat 16:19 : Whatsoever thou shalt loose on earth, shall be loosed in heaven, and Mat 18:18 : What things soever ye shall loose, etc., and interpreted by Joh 20:23 : Whose soever sins ye forgive, they are forgiven unto them (see KEYS, POWER OF). The Roman church regards this as the act of a properly ordained priest, by which, in the sacrament of Penance, he frees from sin one who has confessed and made promise of satisfaction. Protestants regard the promise as given not to any order within the church, but to the congregation of believers, exercising its prerogative through the Christian ministry, as its ordinary executive. They differ as to whether the act be only declarative or collative. Luther regarded it as both declarative and collative, since the Word always brings that which it offers. The absolution differs from the general promise of the gospel by individualizing the promise. What the gospel, as read and preached, declares in general, the absolution applies personally. See also FORGIVENESS.

Fuente: International Standard Bible Encyclopedia

Absolution

See FORGIVENESS

Fuente: Concise Bible Dictionary

Absolution

in the church of Rome, is a sacrament, in which the priests assume the power of forgiving sins. The rite of absolution in the church of England is acknowledged to be declarative onlyAlmighty God hath given power and commandment to his ministers to declare and pronounce to his people, being penitent, the absolution and remission of their sins: He pardoneth, &c. In this view it is innocent; and although any private Christian has a right to declare and pronounce the same doctrine to his neighbour, the official publication of the grace of the Gospel is the public duty of its ministers in the congregation, since they are Christ’s Ambassadors.

Fuente: Biblical and Theological Dictionary