Absolution in Latin

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Sacristan2006

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Can someone tell me the Latin version of this:

God the father of mercies through the death and resurrection of his Son has reconciled the world to himself and sent the Holy Spirit among us for the forgiveness of sins through the ministry of the church. May God give you pardon and peace and I absolve you from your sins in the name of the Father, the Son, and the Holy Spirit.
 
Here you go:

Deus, Pater misericordiarum,
qui per mortem et resurrectionem Fílii sui
mundum sibi reconciliavit
et Spiritum Sanctum effudit
in remissionem peccatorum,

per ministerium Ecclesiae
indulgentiam
tibi tribuat
et pacem…

Et ego te absolvo a peccatis tuis
in nomine Patris, et Filii, et Spiritus Sancti.
 
I don’t think that’s the form from the Latin. Here is a link to Latin sacraments:
fisheaters.com/penance.html
It translates out more to, “May our Lord Jesus Christ absolve you” than the “God the Father of Mercies” prayer of today. Scroll down to find it.
 
The only thing you need to hear for a valid absolution is the ‘ego te absolvo a peccatis tuis in nomine Patris et filii et spiritus sancti’. The rest is filler 🙂
 
OutinChgoburbs said:
I don’t think that’s the form from the Latin. Here is a link to Latin sacraments:
fisheaters.com/penance.html
It translates out more to, “May our Lord Jesus Christ absolve you” than the “God the Father of Mercies” prayer of today. Scroll down to find it.
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“Deus, Pater misericordiarum,” = “God, the Father of mercies”

Also, the original poster left out three of the essential words of the formula of absolution: “and,” “of,” and “of”
 
For all Sacraments, is necessary to say ALL the formula, (sacraments contain form and substance and the form includes the formula, all of it) each letter of it. And it is the formula that is on Rituale Romanum; so it is the valid formula:

Deus, Pater misericordiarum,
qui per mortem et resurrectionem Fílii sui
mundum sibi reconciliavit
et Spiritum Sanctum effudit
in remissionem peccatorum,

per ministerium Ecclesiae
indulgentiam
tibi tribuat
et pacem…

Et ego te absolvo a peccatis tuis
in nomine Patris, et Filii, et Spiritus Sancti.

The father don’t absolve us of our transgression by yourself, but only by ministry of Church, in name of Christie. Is not the father that absolve us, but the Church, mystical Body of Christie, cause only God can absolve us.
 
dsbonafe said:
Ops! By HIMSELF and not “BY YOURSELF”! hehehehee
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Welcome to the forum! It is generally a good idea to check on the date of a thread, so that you don’t end up responding to a post from five and a half years ago. 😃
 
Nobody had corrected it in almost six years. :eek: So I did it. Sorry for revive a dead post. 😊 🤷 After all, people around all the world have seen these comments and it is good that it had a correct end. hehehe :rolleyes:
 
From the Catholic Encyclopedia:
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 today has not changed since long before the Council of Florence. It is divided into four parts as follows: —
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Code: 
(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).
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dsbonafe said:
For all Sacraments, is necessary to say ALL the formula, (sacraments contain form and substance and the form includes the formula, all of it) each letter of it.
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Wrong.

Priests should say everything correctly for sake of obedience, and charity.

But that’s not necessary for validity.

The form of the sacrament is much less than the entire text.

Think of the Mass. Only a small part of the Canon, the words of Consecration, are necessary for validity.
 
newyorkcatholic said:
Wrong.

Priests should say everything correctly for sake of obedience, and charity.

But that’s not necessary for validity.

The form of the sacrament is much less than the entire text.

Think of the Mass. Only a small part of the Canon, the words of Consecration, are necessary for validity.
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Form, Matter and Intention ALL must be complete and proper or the sacrament is invalid. Since we can not know the intention of the priest, this is hidden from us unless his intention is obvious.

Form is the prayers and gestures. If these do not follow the prescribed forms then the sacrament is invalid. This has been Catholic teaching for thousands of years.

Blindly saying one can change any of the form, matter or intention and sill have a valid sacrament is fooling yourself.
 
moon1234 said:
Form, Matter and Intention ALL must be complete and proper or the sacrament is invalid. Since we can not know the intention of the priest, this is hidden from us unless his intention is obvious.

Form is the prayers and gestures. If these do not follow the prescribed forms then the sacrament is invalid. This has been Catholic teaching for thousands of years.

Blindly saying one can change any of the form, matter or intention and sill have a valid sacrament is fooling yourself.
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Form, matter and intention are all important. But not everything in the rite is one of these three.

For confession, many of the words are not part of the form. E.g. “Bless me Father” is not a required part of form. Neither is “God the Father of mercies.” As already cited, the required form is a small part of the formula of absolution.

Similarly for matter. Matter does not require a purple stole or a confessional box.

You need to re-read floresco’s post, it is very helpful.
 
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