2. (Sept. 'Afitma\u>poc.) The father of Matathias (1 Mace, xi, 70) and Jonathan (1 Mace, xiii, 11), two of the generals under the Maccabees.
3. (Sept. 'AiSsciraXioj.!.) One of the two Jews sent by Judas Maccabeus with a petition to the viceroy Lysias (2 Mace, xi, 17, in some "Absalon").
Absalon, or Axel, archbishop of Lund, in Swe- den, and primate of the kingdoms of Denmark, Swe- den, and Norway, was born in the island of Zealand, in 1128. After finishing his studies at Paris, he de- voted himself to the priesthood, and was appointed bishop of Roeskilde in 1158. He was at the same time made prime-minister and general of the armies of Waldemar. In the latter capacity he overcame the Wends, and established Christianity there. In 1178 he was made archbishop of Lund, but still retained the see of Roeskilde, and remained in Zealand until 1191. He also quelled a rebellion in the district of Schoonen ; and after Canute VI had ascended the throne he help- ed tins prince in repulsing his rival, the Duke of Pome- rania, and in conquering Mecklenbourg and Estonia. These occupations did not prevent his attending dili- gently to his clerical duties. In 1187 he called a national council to regulate the ceremonial of the churches. He was also a patron of the sciences and of literature. He died in the convent of Soroe in 1201. — Neander, Ch. Hist, iv, 31 ; Illgen, Zeitschrft. 1832, i.
Absinthium. See Wormwood.
Absolution, 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 theol- ogy it signifies the act by which the priest declares the sins of penitent persons to be remitted to them.
ABSOLUTION
3?
ABSTEMII
1. In the first centuries, the restoration of a peni- tent 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 res- toration 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 Cod only, and can never belong to any priest or bishop. After the fourth century, as the practice of private penance pre- vailed, 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 re- laxation 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, " sacr amen- tum absohitionis et remission is peccatarum.'''' It had no relation to penitential discipline, being never given to persons who had once received baptism. The ab- solution of the eucharist had some relation to peni- tential 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 (to Tt- X(ioj'). The absolution of the word and doctrine was declarative. It was that power which the minis- ters of Christ have, to make declaration of the terms of reconciliation and salvation to mankind. The ab- solution of intercession and prayer was generally con- nected 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 refer- red 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 absolu- tion 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 ac- companied this act. The time selected was usually Passion-iceek ; and, from this circumstance, the restora- tion is called hebdomas iudulgintiiv. 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 al- tar-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 sacra- ment of the Lord's supper, and from that moment re- stored to all church privileges, with one exception, that a minister, under these circumstances, was reck- oned 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 re- ception 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