Instruction. See Education.
Instrument CpS, IceW, ottXov, general names for &x\y implement, vessel, etc.'). SeeMrsic; Armor.
Instrumental Music. See Music.
INSTRUMENTUM PACIS
618
INTERCESSION
Instrumentum pacis. At the pax tecum (q. v.) in sacred nia.s--i, the celebrant of the mass gives to the deacon the kiss of peace, wliich the latter gives to the subdcaeon. and then it is transmitted successively to the other inferior clergj' present. Since Innocent Ill's time it is customary to use for this piu-pose an image of the crucitiod Christ, which is handed to the different cler- gy for tlie |)urpose of besto\ving upon it the kiss in token of hrollierly love (such are also used at the coronation of Itoinan CatlioUc princes), and the image is therefore called instrumentum pads, '• the instrument of peace," See ThcoL Uidi: Lex. ii, 410.
Insufflation. See Exorcist.
Iiisulani {idanders) is an old name by which the monks who belonged to the famous monastery iu the island of Lewis were known.
Insult, or such a treatment of another, in word or deed, as to express contempt, is not definitely taken cog- nizance of in tlie Mosaic law ; only the reviling of su- periors is forbidden (Exod. xxii, 28), yet without any special penalty attached. The severity, however, with which disrespect towards sacred persons was punished appears from 2 Kings ii, 22 sq. There also occurs men- tion (Psa. xxii, 8; xxxWii, 21; Lam.ii, 15; Matt, xxvii, 39) of gestures of malicious mockery (wagging the head, dXI ?"'3ri). Insult by abusive words (Matt, v, 22, paKi'i ; see Kaca) or stroke (smiting oji the cheek. Job xvi, 10; Matt. V, 39; John xviii, 22 ; xix,3; pulling the ears, spitting upon. Matt, xxvii, 30, etc.) was, in later law, punished by fine (^Mishna, Baha Kammer, viii, G ; comp. 'Sla.tt. v, 22), as also in Roman law. For a mark- ed public affront which Herod Agrippa I received at Al- exandria, see I'hilo, ii, 522.— Winer, i, 151. See Cour- tesy.
Intention, "a deliberate notion of the will by wliich it is supposed to accomplish a certain act: first, taking in merely the act; secondly, taking in also the conse(iuences of the act. An action may be done with a good intention, and may produce bad results; or it may i)e done with a good intention, and produce good results. It may also be done with an evil intention, and yet good resiUts may follow ; or with an evil inten- tion, producing evil results. As a question of morals, therefore, the intention with which anything is done really determines the quality of the action as regards the person who does it. It is not possible tliat it shoidd always determine the coiu-se of social policy in the mat- ter of rewanls or punishments ; but it may mostly de- termine the verdict of conscience respecting the good or evil of an act, and has doubtless a large place in the di- vine jutigment of them. No intention can be good, however, which purposes the doing of an evil action, although with the object of securing good results; nor any which does a good action with the object of pro- ducing evil results." See Ethics ; Moral Sense.
In the Koman Catholic Church the intention of the priest is held to be essential to the valid celebration of the sacraments. This the Council of Trent decreed in Its nth canon (Sess. vii) : " If any one shall sav that in mnusters, wliile they effect and confer the sacrament^ there is not required the intention at least of doing what the Church docs, let him be anathema." The same ,,rin- ciple, in the mam, was advocated an.t set forth bv t.oi)cs Martn. V and Eugenius IV in the earlv part of the last century. So abused has this princij.le gencrallv l)ecome in tlie Roman Catholic Church, that bv its conse(,uences It must be declared to be greatlv detrimental to the cause of the Christian religion. For inasmuch as the insincerity of the actor reduces the act t« a mockcrv and a .sinful trifiing with sacred things, the Church of Home, by this decision, "exposes the laitv to doubt, hesitation, and insecurity whenever thev receive a sac- rament at the hand of a priest in whos6 pietv and sin- cerity they have not fuU confidence. If a wicked ijriest tor instance, should l)aptizc a child without an inward tntentum to baptize liim, it avouIiI f„llo..v that the bap-
tism was null and void for want of the intention." The Church of England, to repudiate this perverse doctrine, in its 2Gth Article of ReUgion, declares, therefore, that the unworthiness of ministers does not hinder the effect of sacraments, " forasmuch as they do not the same in their own name, but in Christ's, and do minister by his commission, [and therefore] wc may use their ministry both in hearing the word of God and in receiving the sacraments. Neither is the effect of Christ's ordinance taken away by their wickedness, nor the grace of God's gifts diminished from such as by faith, and rightly, do receive the sacraments ministered unto them, which be effectual because of Christ's institution and promise, al- though they be ministered by evil men." See Staim- ton, Kccles. 'Diet. p. 398 ; Blunt, Theol Did. i, 351 ; and, for a moderate Roman accomit of Intention. Liebermann, Instit. Theol. (ed. 1861), ii, 386 sq. (J. H. W.)