Dear John:

The document Rite of Penance, Introduction states:

19. Following the penitent's prayer, the priest extends his hands, or at least his right hand, over the head of the penitent and pronounces the formulary of absolution, in which the essential words are: I ABSOLVE YOU FROM YOUR SINS IN THE NAME OF THE FATHER AND OF THE SON AND OF THE HOLY SPIRIT. As he says the final phrase the priest makes the sign of the cross over the penitent.

From ZENIT we have a discussion about this issue: 

Missing or Faulty Forms of Absolution

ROME, 28 OCT. 2008 (ZENIT)

Answered by Legionary of Christ Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.

Q: What would be the consequences of a priest who did not use the formula of absolution during a confession — maybe no formula, much less the correct one? If this invalidates the sacrament, what should the penitent do? Would it be necessary to repeat the confession in the case of mortal sin? What about a "devotional" confession or one where only venial sin was confessed? — B.H., Iron Mountain, Michigan

A: A slight lapse or omission in reciting the formula of absolution would not affect its validity, provided that the words "I absolve you from your sins" are said. While a priest should always recite the complete formula of absolution, in urgent cases, especially when there is imminent danger of death, the above essential words would be sufficient for validity.

Of course, here we are dealing with the Roman rite. Eastern Catholic Churches have other valid formulas, most of which do not contain the "I absolve you" expression.

It is a liturgical abuse to shorten the absolution formula because there are many penitents awaiting confession. It is legitimate in such cases, however, to encourage the faithful to use one of the brief acts of contrition found in the rite of penance.

As the formula of absolution is the form of the sacrament of reconciliation, the recitation of its essential part is required for validity and its complete omission would void the sacrament.

In this case God would certainly restore a sincere penitent to the state of grace in spite of the priest's omission. But this would not remove the obligation of confessing a mortal sin again and receiving absolution. It would not be necessary in the case of venial sin.

If a penitent realizes that a priest has not granted absolution or has omitted the essential words, then the proper thing to do is to tell the priest immediately and request absolution before leaving the confessional. It is probable that such an omission is the result of a momentary distraction or fatigue and not some perverse theological or spiritual reason. In these cases the priest will more than likely apologize and grant absolution immediately.

We must remember that the faithful have a right to receive the Church's sacraments from the sacred ministers, and the ministers have a corresponding duty to provide that sacrament to any member of the faithful not impeded by law or censure.

If, unfortunately, the absolution was skipped due to some personal difficulty of the priest (such as lack of faith in the sacrament) and he persists in his refusal after being remonstrated with by the penitent, then the penitent should inform the bishop so that he may take appropriate action in helping this minister to overcome this crisis and return to a truer vision of his sacred mission.

If, as has sadly happened at least once, a priest undergoing a spiritual crisis deliberately attempts to deceive the faithful by reciting a blessing or some other formula instead of absolution, then he commits the very grave crime of simulating a sacrament.

This particular case of simulation is extremely rare and so is not explicitly mentioned in canon law. However, if a priest doing so was sufficiently sane of mind to know what he was doing, then he could be punished with suspension and other just penalties.

I hope this helps you.

God Bless,
Bro. Ignatius Mary