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 Treat, 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—vide tradition supra—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 Treat 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:—
(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 peni-
