HOMOIAN, HOMOIOUSIAN, HOMOOUSIAN. See
Arianism, I., § 6, II., § 1.
HOMOLOGUMENA. See Canon of Scripture, II., 5, 7.
HONDURAS. See Central America.
HONE, WILLIAM: English author and bookseller; b. at Bath June 3, 1780; d. at Tottenham, London, Nov. 6, 1842. At the age of ten he was placed in an attorney's office in London, but in 1800 he gave up law and became a bookseller. On account of his various philanthropic schemes he was uniformly unsuccessful in business. In order to support his family he took up authorship in 1815 and published numerous political squibs and satires, which were illustrated by Cruikshank. For parodying the litany, the Athanasian Creed, and the church catechism, he was tried on three separate charges Dec. 17-19, 1820, but was acquitted on each count. As a result of researches which he made in preparing his own defense he published The Apocryphal Sew Testament (London, 1820) and Ancient Mysteries Described (1823). He collected a dozen of his controversial pamphlets, including The Political House that Jack Built (1819), under the title Facetia and Miscellanies (1827). In the literary world Hone is remembered for his three compilations, The Every Day Book (2 vols., 1826-27), The Table Book (2 vols., 1827-28), and The Year Book (1832), in the preparation of which he had the approval and assistance of Robert Southey, Charles Lamb, and others. In the latter part of his life Hone became converted and frequently preached in the Independent Weigh House Chapel, Eastcheap.
Bibliography: Gentleman's Magazine, May, 1843; Same Account of the Conversion of \V Hone, London, lSo* DNB, xxvii. 243-247 (where other sources are indicated).
HONIUS, CORNELIUS (CORNELIS HENRIX, HOEN): Dutch Protestant; b. probably at Gouda
RELIGIOUS ENCYCLOPEDIA
Homilies Honorius
(11 m. n.e. of Rotterdam); d. at The Hague 1524. He studied at Utrecht and settled at The Hague as an advocate. In 1509 he received a batch of papers of the lately deceased Jacob Hoeck, canon and dean of Naaldwijk and pastor at Wassenaar, among which he found several works of Johann Wessel (q.v.), including a treatise on the Lord's Supper, in which Wessel, rejecting the doctrine of transubstantiation, sought to show (by combining John iii. 36 and vi. 54) that " eat " and " drink " can mean nothing more than believing in Christianity and assimilating it into our lives. In reflecting over this work Honius concluded that est in the words of institution could mean only significat. He communicated this view to several friends, particularly to Johannes Rode (q.v.), rector of the Hieronymus- School at Utrecht. Rode and Honius determined to acquaint Luther and Zwingli with the new doctrine, which Honius had cleverly formulated in a short treatise, and to this end Rode visited Wittenberg, Basel, and Zurich in 1522. Zwingli was so well pleased with the writing of Honius that in 1525 he had it printed at Zurich, though without any mention of the author. By order of the inquisitor Van der Hulst Honius was arrested and put into chains in Feb., 1523, accused of being an adherent of the " Sacramentists." At the close of a lengthy trial The Hague was assigned to him as his " prison," and he was forced to deposit 3,000 ducats as security. Otto Clemen.
Bibliography: J. G. de Hoop-Scheffer, Geschichte der Reformation indenNiederlanden, ed. P. Gerlach, pp. 84 sqq., 158 sqq., 318 sqq., Leipsic, 1886; P. Fr^de'ricq, Corpus documentorum inquisitionis . Neerlandicce, iv., nos.
56, 125, 127, 130, 149, 151-153, 163, 166, 171, 172, Ghent, 1900. Consult also C. Ullmann, Reformers before the Reformation, ii. 509, 519-522, Edinburgh, 1877.
HONOR: The recognition accorded by one person to another. None can value this more highly than the Christian, yet no man is inwardly more independent of honor than the Christian, though, since it widens his sphere of activity, he is in duty bound to seek it. Christians are not to be " the servants of men " (I Cor. vii. 23), yet those who seek only honor from men can not believe (John v. 44), and Paul declares that he sought no glory of men (I Thess. ii. 6). Christian honor is entirely distinct from that of the ancient world. The Christian seeks honor with God alone, and receives through the Holy Spirit the assurance that he is a child of God (Rom. viii. 16), but in proportion as he strives for human honor he loses the freedom of the children of God through envy of his fellow men (cf. Gal. v. 25). Nevertheless, the Christian should maintain his honor among men. If the Christian protects his honor simply because he seeks honor with God, he has a joy in that transitory earthly treasure such as no other can have. The tendency of this joy to become a struggle for honor is checked by the realization that service alone is the way of lue, and it becomes clear that the desire to serve includes striving after all necessary means so far as they are accessible. Evident though it be that honor among men is an extremely important means of efficiency, the Christian should bear in mind that striving for honor must be held in check.
(W Hermann.) V.— 23
Bibliography: The subject is treated more or less completely in treatises on Christian ethics. Consult: F. W. Reinhard, System der christlichen Moral, iii. 47-52, Wittenberg, 1807; W. M. L. de Wette, Christliche Sittenlehre, iii. 282, Reimer, 1823; J. B. Hirscher, Die christliche Moral, iii. 318, Tubingen, 1851; KL, iv. 231-238; and the lexicons, s.v. So£a.
HONORATUS, SAINT. See Lerins, Monastery
OF.
HONORIUS: The name of four popes and one
antipope.
Honorius I.: Pope 625-638. He came of a distinguished Campanian family, succeeded Bonifacius V Nov. 3 (Oct. 30), 625, and died in Oct., 638. His policy was to continue the designs of Gregory I. (q.v.); and in this respect he was particularly successful in relation to the Anglo-Saxons and the Lombards. He managed to abrogate the schism which had prevailed in Istria and Venetia since the Three-Chapter Controversy (q.v.), and to restore there the canonical sovereignty of the Church of Rome. It was probably the assistance furnished him then by the emperor Heraclius that persuaded him to side with the emperor at the outbreak of the Monothelite strife (see Monothelites), and to make common confession with the patriarchs of Constantinople and Alexandria concerning the doctrine of " one will " in Christ (cf. his Epist., iv. and v., to the patriarch Sergius, in MPL, Ixxx. 470, 474). At the Sixth Ecumenical Council in Constantinople, Mar. 28, 681, he was anathematized along with the leaders of the Monothelite party, and with the assent of the legates of Pope Agathos I. Leo II. confirmed the anathema in 682 (MPL, xcvi. 399), and characterized Honorius as one " who did not adorn this Apostolic See with the doctrine of apostolic tradition, but endeavored to subvert immaculate faith by profane treason." The anathema gained acceptance in the confession of faith which every pope had to pronounce at his elevation (cf. Liber Divrnus, MPL, cv. 52). By degrees, however, the thought of this grave event died out, in the West at least, though Byzantine annalists and canonists recur to it quite often. To eliminate the obstacle herein implied to the doctrine of papal infallibility, Baronius declared the council's acts and the papal briefs to have been falsified. Others (Bellarmin, Assemani) viewed the anathema as an error of the council or modified the sentence (Garnier, Pagi), making the point turn, not on any heresy in the pope, but on his attitude favoring heresy. At the Vatican Council Bishop Hefele declared himself in favor of condemning the pope for heresy, but in the second edition of his Conciliengesrhichte he qualified this view in the sense that Honorius had merely blundered in expression. Certain it is that Honorius, when committing himself to the Monothelite doctrine, could not yet forecast the full sweep of the contest; nor did he survive its real development. He was at no time a conscious, deliberate Monothelite. G, Kruger.
Bibliography: The briefs are in MPL, lxxx. 469-484. Consult: Liber pontiflcalis, ed. Duchesne, vol. i., Paris, 1886, ed. Mommsen, in MGH, Gest. pont. Rom., i (1898), 170-175; Jaffe\ Regesta, i. 223-226; C. J. von Hefele, Causa Honorii Payee, Naples, 1870; idem, Conciliengeschirhte, vol. iii. passim, Eng. transl., vol. v. passim; B. Jungmann, Dissertationes selectee, ii. 382-458, Regens-
Honorius