ABSOLUTION, originally a term of Roman law, signifying acquittal, is now used in an ecclesiastical sense. In the primitive Christian church, its form was this: Members that had given scandal by gross and open sins were excluded from the Lord's supper or from the congregation altogether, and could be readmitted only if they repented and underwent the penance laid upon them by the church. When they had done so, the presbyter, along with the elders, pronounced the absolution in presence of the congrega tion—meaning that the congregation forgave the offence, on their part, and received the sinner again into their number. Down to the 3d c., the concurrence of the congregation continued to be necessary to absolution. But by the 4th c. it had become a right of bishops to absolve, and the public confession had gradually turned into a private con fession before the priest, who now imposed the penance of himself, modified or remitted it, and then absolved. Absolution had not, as yet, been extended to any but open and gross sins; but when the dominion of the hierarchy over inen's minds had reached its height, and the fourth Lateran council (1215)had made auricular confession, at least once a year, obligattry, confession and its attendant absolution were extended to all sins what ever; and the absolution was made to convey, not merely, as before, forgiveness on part of the church, but forgiveness in the sight of God. The formula, Deus or Chnstus
absolrit te, which was used till the 12th c., was changed into Ego absolve. te; thus ascribing to the priest the power to forgive sins in the sight of God. This is still the received theory of absolution in the Roman Catholic church, sanctioned by the council of Trent, and grounded on John xx. 21.—The Protestant churches ascribe to the absolution of the clergy only a declarative and not an exhibitive power; on the ground of repentance, it announces and assures forgiveness on the part of God, but does not impart it. See PENANCE.