6. For the Clementine Homilies, see Clementines; and on the points above given, see Schmidt, Die Ilomilie (Halle, 1827, 8vo) ; Augusti, Denhviirdiffk. a. d. chrisil. Archdol. vi, 2G6 sq. ; Schiine, Geschichtiiforsch. iiber die Kircld. Gehr. i, 74 sq. ; ii, 226-53 ; De concionibus ve- tenini, in Hoornbeck's MiscellaiuB sacrce (Ultraj. 1689) ; Sclirockh, Kircherifjesch. iv, 20, 21, 81 sq.; Neander, Ch. I/ittt. iii, 126 ; Fuhrmann, llandworlerb. d, Kirchengesch. ii, 335; Bingham, Orig. Eccles. book xiv, ch. iv; Cole- man, Anciriit Christianitg, ch. xviii; Primit. Ch. p. 387; ApoMoL awl Primit. Ch. xiii; Bickcrsteth, Christ. Stud. Ass. p. 325, 470; Taylor, Anc. Christ.; Siegel, Handb. ehrisil.-kirchl. Alterth. ii, 828 sq.; London Review, June, 1854, Jan. 1857; Bib. Sacr. IMay and Aug. 1849; Presb. Quart. Rev. April, 1862, art. ii ; 'Methodist Quart. Rev. i, 283 ; vii, 63 sq. See Hojiiletics ; Hojiilists ; Pos- TILUi. (J.H.W.)
Honlinc'S intelligentiae (French hommes d'infcl- ligciirr, men of understanding), a heretical sect which nourished in the Netherlands about 1412, most likely a later branch of the Brethren of the Free Spirit (q. v.). It was founded by /Egidius Cantor, and the most cele- brated of their leaders was the German Carmelite Hil- dernissen. iEgidius Cantor asserted tliat " he was the saviour of the world, and that by him the faithful should see Jesus Christ, as by Jesus Christ tliey should see God the Father; . . . that the ancient law was the time of the Father, the new law the time of the Son ; and that there shoidd shortly be a third law, which was to be the time of the Holy Ghost, under which men Avoidd be at full liberty." They also held that there was no resur- rection, but an immediate translation to heaven; and advanced the pernicious doctrines tliat prayer had no merit, and that sensual pleasures, being natural actions, were not sinful, but rather foretastes of the joys of heav- en. They were accused of heresy, and, Hildernisscn having recanted, the sect finally dissolved.— Broughton, Biblioth. Hist. Sacr. i, 405; Herzog, Reid-Knr;iUnp. ii, 399; Pierer, Univers. Lex. viii, 511 ; Fuhrmann, llaad- worterb. d. Kirchengesch. p. 339.
HomcBotisian or Homoiousian, a term de- scribing the opinions of Arius and his fellow-heretics, who declared the Son of God to be only of like substance (6/(oioi'(T(or) with the Father. See Akianism.
Komologoiimena ( o/ioXoyoi'ijUEi'a, universally acknowledged), the name given by Eusebius (^Hist. Pe- eks, iii, 5, 25) to those books of the New Testament, of IV.-X
the canonical authority of which no doubts had been expressed. Eusebius includes under the term the four gospels, the Acts, the fourteen epistles of Paul, and the first epistles of Peter and John, while the epistle of James, the second epistle of Peter, and the second and third epistles of John, and the epistle of Judc, were placed among the Antilegoraena. In a third or lower class, some, Eusebius says, placed the Apocalypse, though others placed it among the acknowledged books. It therefore properly belonged to the Antilegomena.— Eadie, Eccles. Diet. See Antilego.mena.
Homoousian, a term used to describe the orthodox view of the person of Christ, established at the Council of Nice in opposition to Arius, viz., that the Son of God is " of the same substance (or essence) with the Father," (ojioovawc Tiij narpi). See Ahianism ; CiiiaST, Peu- soN OF; Trinity.
Honain, Ibn-Isaac, an Arabic-Xestorian philoso- pher and physician of the Abadite tribe, was born near Hirah in A.D. 809. He went to (Jreecc, and there stud- ied the Cireek language and philosophy, and returned to Bagdad with a large collection of Greek books, part of which he translated into the Arabic and Syriac. He was assisted in this work by his son Isaac Ibn-Honaiu and his grandson Ilobaish, who likewise distinguish- ed themselves as philosophers. In this manner many works of the Greeks became accessible to the Arabians and the Syrians, and promoted among them more espe- cially the study of Greek philosophy. It is to be re- gretted that after the completion of the translations the original works were burned, according, it is said, to a command of the caliph Al IMamun. Besides these trans- lations, Honain -vn-ote largely on medicine, philosophy, theology, and philology. He left also a Syriac gram- mar and a Syriac-Arabic dictionary, the first dictionary of the kind ever prepared. He died in 877.— Herbelot, Biblioth. Orienicde, p. 423 ; Assemani, Bibl. Orient(de, ii, 270, 438 ; iii, pt. ii, p. 168 ; Krug, Philosoph. Lex. ii, 455 sq. ; Hoefer, Nouv. Biog. Generale, xv, 75.
Honduras. See Central America.
Hone, William, an Independent minister, whose father is said to have been an occasional preacher among the Dissenters, was born in 1779 at Bath. He was brought up in rigid rehgious notions, and in his early years not suffered to read out of any other book than "the Bible. At the age often he was apprenticed to an attorney, but he finally quitted the law, and Ijecame a bookseller in London in 1800. He devoted himself at the same time to the study of literature, and wrote several works on that subject. In 1823 he publish- ed a work entitled Ancient Mysteries described, espeeial- Ig the English Miracle Plays, founded on the apocryphal N.-T. Story, extant among the unjnd)lished MSS. in the British Museum, etc. (8vo). " Tliis is a ciu-ioiis work, not at all addressed to the midtitude, or chargeable with any irreverence of design or maimer, but treating an in- teresting antiquarian sidyect in tlie dispassionate style of a studious inquirer." His ac(iuaintancc with mem- bers of the " Independents" led him to join the Inde- pendent Church, and finally he became a minister of that society. He died Nov. 6", 1842. Hone also published The Apocryphal N. T. (Lond. 1820, 8vo; 4th ed. 1821), for an account of which see Home, Introd. to the Study of the Script., and Loml. Qinirt. Rev. vol. xxv and xxx. See his Earh/ Life ami Counrsiem (1.S41, 8vo); English Cijclopmlia i Da'rlin-. Cyclop. j;;b/!„g. i, 1.525; Allibone, Did. of A uthors, i, 874. (J. H. W.)