RELIGIOUS ENCYCLOPEDIA
Indians of North America Indulgences
among the Indian Tribes of the United States, 1692-1854, New York, 1857; F. Parkman, France and England in North America, Boston, 1867 (part ii. deals with the work of the Jesuits); J. W. DeForest, Hist, of the Indians of Connecticut, Albany, 1871 (many events given in detail); S. Jackson, Alaska and Missions on the North Pacific Coast, New York, 1880; M. Eells, Hist, of Indian Missions on the Pacific Coast, Philadelphia, 1882; H. S. Wellcome, The Story of Metlakahtla, New York, 1887; R. Fletcher, Indian Education and Civilization, Washington, 1888 (report to the United States Bureau of Education); Mrs. H. S. Caswell, Our Life among the Iroquois Indians, Chicago, 1892; H. B. Whipple, Lights and Shadows of a Long Episcopate, New York, 1899 (deals with Protestant Episcopal missions); J. T. Hamilton, Hist, of Moravian Missions, Bethlehem, 1905; and literature cited under Eliot, John; Zeisberger, David.
Reports and pamphlets dealing with the subject are: J. B. A. Brouillet, The Work of the Decade ending Dec. SI, 1883, Washington, 1884 (report of the Bureau of Catholic Indian Missions); M. T. Richards, Indian Missions of the Churches, New York, 1886 (leaflet of the National Indian Association, gives brief survey of denominational work up to 1885); F. M. Ellis, The Nation's Wards, Baltimore, 1890 (sketch of Indian origins, relation of the Indians to the government, and early mission work); the Reports of the yearly meetings of the Friends for 1866 and 1891 give data of Friends' missions, as do the Minutes of the Associated Executive Committee of Friends on Indian Affairs for 1905-06; I. G. John, Indian Missions, Nashville, 1891 (on missions of the Methodist Episcopal Church South); H. L. Morehouse, in Baptist Home Mission Monthly, Nov., 1900; G. F. McAfee, Missions among the North American Indians, New York, 1903 (on the work of the Presbyterian Church); J. W. Johnston, The Home Missions of the Methodist Episcopal Church, ib., 1906 (deals with John Stewart's mission to the Wyandottes); Report of the Domestic Section of the Domestic and Foreign Missionary Society of the Protestant Episcopal Church, 1906; the Reports of the Bureau of Catholic Indian Missions, 1901-06; Statistics of Work for Indians of the American Missionary Association, 1905-06; A. S. Quinton, A Glimpse of our Missions, New York, 1907 (issued by the National Indian Association, gives details of its work and of transfer to denominational boards).
INDUCTION: In the Church of England, the formal installation of a clergyman, already nominated by the patron and approved by the bishop, in the possession of a benefice. The act is usually performed by the archdeacon, who accompanies the new incumbent to the church, places his hand upon the key or handle of the door, and says to him " By virtue of this mandate I do induct you into the real, actual, and corporal possessions of this church of Christ, with all the rights, profits, and appurtenances thereto belonging." The incumbent then opens the door, enters the church, and rings the bell to make the fact of his induction known to his parishioners. In the American Episcopal Church, the analogous function is known as institution, for which a special service is provided in the prayer-book.
INDULGENCES.
Definition (§1).
As Remission of Ecclesiastical Penance (§ 2).
Crusading Indulgences (§ 3).
As Remission of Temporal Penalties (§ 4).
As the Remission of Guilt and Penalty (§ 5).
Applicable to the Departed (§ 6).
[An indulgence is defined by modern Roman Catholic authorities as " the remission of the temporal punishment due to God for sins already forgiven as to guilt; a remission granted by ecclesiastical authority to the faithful, from the treasury of the superabundant satisfactory merits of our Lord
Jesus Christ, of Mary most holy, and of the saints." Indulgences are divided into partial, such as are
granted for a certain number of days,
i. Defi- or periods of forty days (called quar-
nition. antines), or for a year, or for several
years; and plenary, by which the whole of the temporal punishment due to God for sins which have been forgiven is supposed to be remitted. In connection with plenary indulgences granted " in the form of Jubilee," confessors have power conferred upon them to absolve from reserved cases (see Casus Reservati), to dispense from or commute certain simple vows, etc. In order to gain indulgences in general, it is necessary to be in a state of grace, i.e., free from mortal sin; to have at least a general intention of gaining the indulgence; and to perform whatever good works (generally the recitation of some prayer) are prescribed as a condition. To gain a plenary indulgence, confession, communion, a visit to some church or public oratory, and pious prayers are usually prescribed. It is also taught by theologians that it is an important condition for gaining a plenary indulgence to have a true hatred for all sins, even though venial, and to be wholly free from any attachment to them.] The history of the growth of the doctrine of indulgence has never been fully investigated.
Indulgences in the modern sense can not be shown to extend further back than the eleventh century.
Here they are met with as a partial 2. As Re- relaxation of penitential requirements, mission of or even, before the end of that century, Ecclesias- as a total remission of them, granted by tical a bishop in a general way on condition Penance, of the performance of a definite pious
act (the visiting of a church with an offering, contribution to the building of a monastery, and the like). In this form they are the last remnant of the penitential discipline of the early Church (see Penance). In primitive times the bishops possessed the right to shorten the prescribed period of penance in the individual case, and with due regard to the circumstances and especially the penitent's zeal and fervor. It became customary to grant such a relaxation in return for a considerable benefit done to the Church, such as the giving of lands. As soon as these relaxations became applicable to penitents in general, they constituted indulgences in the modern sense. The new general relaxations presupposed, as the older partial ones had done, the practise of ecclesiastical penance, the severity and extent of which made some mitigation desirable. The so-called redemptions and commutations, which originated in the Irish and Anglo- Saxon churches, and by the beginning of the tenth century began to spread on the Continent, are rather analogies than early stages of the indulgence proper. It is to these, which continued for a time after as well as before the latter, that the charges of Abelard apply against the priests who " for an offering in money condone or relax the penalties of the prescribed satisfaction " (MPL, clxxviii. 672-673). The first demonstrable indulgence of a general nature occurs in southern France, granted in 1016, or shortly after, by Archbishop Pontius of
Indulgences