THE NEW SCHAFF-HERZOG
homilies, five from Cranmer. The second book has twenty-one, similarly divided, only the homilies are much longer and the sections take nearly thirty minutes to read reverently. The collector of the second book was Bishop Jewel, who is the author of nine of the sermons. The topics treated in both collections are fundamental to training in sober living in the Protestant faith. Whether the style was sufficiently simple to accomplish this purpose may well be questioned, in view of the general illiteracy of priest and people.
In March, 1552-53 Convocation in the thirtyfourth of the original XLII. Articles of Religion then passed, used this language: "The Homilies of late given and set out by the King's authority be godly and wholesome, containing doctrine to be received by all men, and therefore are to be read diligently, distinctly and plainly." Thus the Church endorsed the work. In July of that year Mary came to the throne and ordered the destruction of these homilies, but showed her appreciation of that kind of instruction by causing similar homilies setting forth Roman Catholic doctrine to be prepared and enjoined. In 1558 Elizabeth succeeded Mary and the homilies of Cranmer were revived and enjoined. It was not till 1652-63 that the second book appeared. The two books were published separately, and the editions were not uniform till 15S2. In 1632 for the first time they were united in one volume. In Art. XXXV- of the present XXXIX. Articles of Religion both in the Latin text of 1563 and in the English text of 1571 the homilies are commended and the contents of the second book given. Appended to this article as adopted by the Protestant Episcopal Church in the United States of America in 1801 is a bracketed note which states that the reading of these homilies in churches is suspended " until a revision of them may be conveniently made for the clearing of them, as well from obsolete words and phrases, as from the local references."
It is probably now true that few persons living have read these homilies, although none can read the XXXIX. Articles of Religion without encountering in the eleventh article this language: "That we are justified by Faith only, is a most wholesome Doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification." Curiously enough there is no homily which has this title.
Bibliography: The edition issued by the Oxford University Press in 1859 is a preface which gives very full historical and critical notes. Consult also: J. T. Tomlinson, The Prayer Book Articles and Homilies, chaps, ix.— x., London, 1897.
HOMILY. See Homiletics.
HOMINES INTELLIGENTLY (" Men of Intelligence ") : A heretical sect of mystics that flourished in Brussels 1410-11. They were also called Free Spirits. The source of their heretical doctrine was undoubtedly the pantheistic mysticism of the Flemish poetess Hadewick Blommaerdine (q.v.), whose teachings had been opposed by Jan van Ruysbroeck early in the fourteenth century. The heads of the Brussels sect were iEgidius Cantoris, an untutored layman, and Willem van Hildernissen, a Carmelite. Though differing in the details of their doctrine,
these leaders held in common the general view that only those in a state of mystical ecstasy and union with God are able to understand the Bible. Both boasted of the wonderful visions beheld by themand on one occasion Cantoris, while in the ecstatic state, ran naked through the streets of Brussels calling himself the savior of humanity. That the sectaries expected freedom of spirit and beatification of all wicked spirits to come with the era of the Holy Spirit, which they regarded as imminent, was due to influence of the tradition of Joachimism (see Joachim of Fiore) . Serious complaints were made about their immoral mode of life. Two inquisitors who interfered in 1410 met with opposition on the part of the Brussels populace and barely escaped with their lives. At that time Hildernissen formally recanted, but the following year he was again tried for heresy and condemned to lifelong imprisonment. No account has been preserved of the trial of other members of the sect, or of the after-effects of this movement, which was evidently deep-seated.
Herman Haupt.
Bibliography: P. Fr£de>icq, Corpus documentorum inquisitionis Neerlandicw, i. 266-279, Ghent, 1889; A. Jundt, Hist, du pantheisme populaire au moyen-age, pp. Ill sqq., Paris, 1875; J. J. Altmeyer, Les Precurseurs de la reforme aux Pays-Bas, i. 82 sqq., ib. 1886.