Iiistallare. See Installation.
Installation (Low Lat. in and stallnm, a seat) is a name in some churches for the ceremonial act or process by which an ordained minister is formally put into pos- session of his office, and by which he is fully empowered not alone to exercise its functions, but to enjoy its hon- ors and emoluments. The ceremonial form, as well as the name, differs according to the office which is con- ferred, as enthronization for a bishop, induction for a min- ister, etc. Installation in the English Church, however, properly regards only the office of a canon or prebend- arj'. The word is also used generally for a formal in- troduction to any office. " Though technically distin- guished in modern times from the act of ordination, it is virtually included in the ' ordination' services whenever the minister is inducted into the pastoral office for the first time. But when, having been previously ordain- ed, he forms another pastoral connection, the public and official induction is termed simply an 'installation.'" See Chambers, Cyclop, s. v. ; Walcott, Sacred A 7-chccol. p. 329 (for the use of the term as used in the English Church); Conr/regat. Quarterly, 1868, p. 340.
Instinct, that ]iower which acts on and impels any (Jreature to a particular manner of conduct, not by a view of the beneficial consequences, but merely from a strong impulse, supposed to be necessary in its effects, and to be given in order to supply the place of reason. — Henderson's Buck, Theol. Diet. s. v.
Institutio is one of the names by which the ad- dresses on the Catechism or the catechetical instruction was designated in the Christian Church after the time of Charlemagne. See Catechism.
Institution, an established custom or law ; a pre- cept, maxim, or principle. Institutions may be consid- ered as positive, moral, and human. 1 . Those are called positive institutions or precepts which are not founded upon any reasons known to those to whom they are given, or discoverable by them, but which are observed merely because some superior has commanded them. 2. Moral are those, the reasons of which we see, and the duties of which arise out of the nature of the case itself, prior to external command. 3. Human are generally applied to those inventions of men, or means of honor- ing God, which are not appointed by him, and which are numerous in the Church of Rome, and too many of them in Protestant churches. See Butler's Analor/y, p.
214; Doddridge's Led. lect. 158; Robinson's Claude, i, 217; ii, 258; Burroughs, Xlisc. on Positive Instituiivns ; Bp. Hoadley 's Plain A ccount, p. 3 ; Buck, Theol. Diet. s. v.
INSTITUTION, in Church law, means the final and authoritative ajjpointment to a church benefice — more especially a bishopric — by the person with whom such right of appointment ultimately rests. Thus, in the Koman Catholic Church — even after the election of a bishop by the chapter, or his nomination by the crown, when that right belongs to the crown — it is only the pope who confers imtitution. In English usage, insti- tution is a conveyance of the cure of souls by the l.ish- op, who, or whose deputy, reads the words of the insti- tution, whUe the clerk kneels. The institution vests the benefice in the clerk, for the purpose of spiritual duty, who thereupon becomes entitled to the profits thereof. But the title is not complete till induction (q. V.).— Chambers, Cyclopwdia, s. v.
Institution of a Christian Man, also called The Bishop's Bool; is the name of a book containing an exposition of the Apostles' Creed, the Seven Sacraments, the Ten Commandments, the Lord's Prayer, the Ave JMaria, Justification, and Purgatory, which was drawn up by a committee of prelates and divines of the Eng- lish Church in 1537, " for a direction for the bishops and clergy," and to be " an authoritative explanation of the doctrine of faith and manners," and a sort of standard for the desk and the pulpit, or, as it itself expresses it, for the clergy " to govern themselves in the instruction of their flocks by this rule." Some say that Stephen Povmet, bishop of Winchester, wrote the book himself, and that a committee of prelates and divines gave it their sanction. It was called forth at the time of the early reformatory ecclesiastical movements in England during the reign of Henry YIII. At the time of the pulilication of the "Institution of a Clirisiinn Man" (printed i]i Formularies of Faith jnit j'orlh /»/ inillmriltj durimj the Utiyn of Henry VIII, (Jxf. 1825), the liing" lish Church had become alienated from the Church of Rome ; at least king Henry had laid claim to his sover- eignty over the Church in his dominions, which an act of Parliament in 1538 had secured him, and, with few dissentient voices, the clergy of the land had sec- onded the opinion of Parliament. In 1536 a convoca- tion, called " the Southern Convocation," published a manifesto, entitled " Articles to stahlyshe Christen quiet- ness, and unitee amonge us, and to aroydc cvti utiniis npin- ions," which are generally regarded as i he si.-it iii^-|i(iint ofthe English Reformation. "Bul.ii]iiiii the \vl](.lc.tliese articles breathed rather the animus of tlie jNliddle Ages. Thus they took, on the doctrine of justification, a course midway between the Romanists and the Lutherans. They had also paid reverence to some of tlie Romish su- perstitions, as the use of images, invocation of saints, and still held to the doctrine of purgatory, which was at this time beginning to encounter a determined opposition from the more radical reformers. To represent more truly the real desires and opinions ofthe English Cliiu'ch, the Bishops' Book was launched. It discussed at length the Romish superstitions which the Southern Convoca- tion had sanctioned, and declared against a fmther ad- herence to them by the English people. They also held that the fabric of the papal monarchy was alto- gether human ; that its growth was traceable partly to the favor and indulgence of the Roman emperors, and partly to ambitious artifices of the popes themselves; that just as men originally made and sanctioned it, so might they, if occasion should arise, withdraw from it their confidence, and thus reoccupy the ground on which all Christians must have stood anterior to the Middle Ages." See Hardwick, Reformation, p. 202 ; Collier, Ec- cles. Hist, of England, anno 1537.