THE NEW SCHAFF-HERZOG
opposition showed itself to the papal interference; a council at Wiirzburg (Mar. 16-18, 1287) protested energetically, and Rudolf had to protect the legate from personal violence, so that both his plans and the pope's failed.
In Rome Honorius established friendly relations with the citizens, who had been at daggers drawn with his predecessor, and his brother Pandulf maintained a strict but just government. Martin IVhad carried on a continual and almost hopeless conflict in the states of the Church with the Ghibellines, under the leadership of Guy of Montefeltro; but Honorius restored order here also, and by mild and considerate government of the cities on which Martin had laid an interdict succeeded in securing a greater degree of tranquillity and submission than any pope for some time before or after. Venice also was now released from the interdict laid upon it by the legate of Martin IV. because it had declined to fit out a fleet in behalf of Charles of Anjou against Peter of Aragon. Salimbene, the chronicler of Parma, asserted that Honorius was a foe to the religious orders, especially to the mendicant friars; but his Regesta, as published by Prou, affords proof of the contrary. As a matter of fact, he confirmed and enlarged their privileges, often appointed them to special missions and to bishoprics, and gave them exclusive charge of the inquisition. He had a special affection for the Williamites, to whom he gave the monastery which he had built at Albano when he was a cardinal. On the other hand, he gave orders in a bull of Mar. 11, 1286, that the Apostolic Brethren (q.v.), whom Segarelli of Parma was then attempting to organize, should be suppressed as heretics. (Hans Schtjlz.)
Bibliography: Les Registres d'Honorius IV., ed. M. Prou, Paris, 1887-89 (especially the Introduction, pp. 1-111); B. Pawlicki, Papst Honorius IV., Minister, 1896; O. Lorenz, Deutsche Geschichte im 13. und 14. Jahrhundert, ii. 339 sqq., 366 sqq., 552 sqq., Vienna, 1867; A. von Reumont, Geschichte der Stadt Rom, ii. 609 sqq., Berlin, 1867; W. H. Bliss, Calendar of Entries in the Papal Registers, i. 479-491, in Rolls Series, London, 1893; Hefele, Conciliengeschichte, vi. 211, 245-253; F. Gregorovius, Hist, of the City of Rome, v. 503-507, 634-636, 643, London, 1897; B. Platina, Lives of the Popes, ii. 115-118, ib. n.d.; Milman, Latin Christianity, vi. 172; Bower, Popes, iii. 35-37.
HONORIUS OF AUTUN: Theologian; d. 1152. He is the great unknown in the church history of the twelfth century. The annals of Pohlde, which extend to 1139, praise him as a learned recluse filled with spiritual wisdom. The Frenchmen claim him for France, more specifically for Autun, since he styles himself Augustudonensis, which may, however, mean Augsburg. Indeed, it is the Austrian and Bavarian monasteries which contain most of Honorius's works. Munich alone possesses more than 100, Graz thirty codices in which writings of his occur. Moreover, Honorius treats Germany more fully than any other country in his Imago mundi and mentions in this geographical description only one city — Regensburg. Thus Regensburg may be assumed as the field of his activity, especially as Cuno, the friend of Rupert of Deutz, to whom Honorius was closely related, was bishop there. Since Honorius in his Imago mundi closes the list of rulers with Lothair, and since the oldest
source of information says " he flourished under Henry V.," the year 1135 may be assumed as the culminating period of his activity.
The meagerness of biographical data is balanced by the mass of his writings, almost all of which are preserved. From these it may be inferred that Honorius was a Platonist, a mystic, and a realist and at the same time a stanch defender of the rights of the papacy against the secular power. He agrees in his doctrines especially with Rupert of Deutz, and with the latter and Gerhoh of Reichersberg belongs to that group of German realists who opposed the nominalists of France — men like Abelard, Gilbert of Poitiers, Roscellin, Peter Lombard, and others — in the twelfth century, especially on christological questions. The De imagine mundi contains information on geography, climatology, and chronology, and traces the history of the world from Adam to Emperor Frederic I. In De animm exilio et patria Honorius shows that ignorance is the exile of man; hence by gradual steps, such as grammar, rhetoric, dialectics, etc., man passes to wisdom. De luminaribus ecclesice gives a list of ecclesiastical writers, beginning with St. Peter and closing with Rupert of Deutz. Among Honorius's exegetical works may be mentioned his Hexaemeron, in which he shows how the whole creation is centered in the salvation of Christ. In his treatise on the Egyptian plagues he indulges in the allegorizing and typologizing methods of his time by comparing them with the ten commandments. He divides the Psalms into three groups according to the three ages of the world — the first group contains those without the law (from Abel to Moses) , the second those under the law (from Moses to Christ), the third those under grace (from Christ to the end of the world). Still more numerous are Honorius's works on practical theology, homiletics, liturgies, discipline, and on the canonical position of the Church against the worldly empire. He has a high opinion of the cloister as the place of refuge and protection for the children of God. The Scala coeli major, a conversation between master and pupil in twenty-three chapters, shows the ordo graduura for spiritual vision; the Scala coeli minor shows in six chapters the steps of increasing charity. The Offendiculum is directed chiefly against the " married and simoniacal presbyters "; the Speculum ecclesice is a collection of addresses to a convention of brethren on saints' and apostles' days and of sermons. The Sacramentarium speaks in 100 chapters on the mystical sense of ecclesiastical rites. In Summa duodecim qu&stionum Honorius discusses the question of rank between angel and man. The Svmma glorim de Apostolico et Augusto has reference to the disputes between empire and papacy; as the sun is superior to the moon and the spirit to the soul, so sacerdotalism is superior to the empire; therefore the emperor should be chosen by the priests. Thus is found everywhere the tendency of Cluny. In the Elucidarium Honorius develops his doctrine concerning the trinity. He attacks the nominalists who ignore the essential unity of God, making it a mere thought while they consider the hypostases as real. In this way, he says, the hypostases are separated as realities, and we have three Gods.