RELIGIOUS ENCYCLOPEDIA
Honorius Honter
Honorius, on the contrary, maintained that the whole created world is in the mind of God and emanates from him. In Quwstiones octo de angelo el homine Honorius discusses the question whether man would have been created if the angels had not fallen. He answers in the affirmative, since man as the tenth order forms the necessary supplement to the nine orders of angels. Christ would have been born even if Adam had not fallen because the cause of Christ's incarnation was the predestination of human deification. Of greater importance is the christological position of Honorius. As in the doctrine of the trinity, so here he reveals his realism. The two natures are not only united in the person of Christ, but with each other, and they permeate each other with the entire communication also of the attributes, hence also of the divine nature to the human. If we speak of the person of Christ, the natures are included. The name " Son of God " pertains therefore to the substance also of the natures, at least after the Resurrection and Ascension. Since those events the human nature, the flesh of Christ, has been received by the Logos into the unity of his substance and is in no way circumscribed; thus Christ according to both natures is everywhere. (R. Rocholl.)
Bibliography: His works are in MPL, clxxii. 10-1270; the Summa totius de omnimodo historia and part of the first beok of the Imago mundi dealing with Germany and the end of the third book, ed. R. Wilmans, are in MGH, Script., x (1852), 125-134. Consult: O. Doberentz, in Zeitschrift fur deutsche Philologie, xii (1881), 257-301, 387-451, xiii (1882), 29-57, 165-223; Wattenbach, DGQ, i (1885), 83, ii. 230-232, i (1893), 2, 86, ii. 258-260; R. Rocholl, Rupert von Deutz, pp. 12 sqq., Gutersloh, 1886; KL, vi. 268-274; ADB, xiii. 74 sqq.; J. A. Endres, Honorius Augustodunensis, Kempten, 1906.
HONORIUS OF CANTERBURY: Fifth archbishop of Canterbury; d. at Canterbury Sept. 30, 653. He was one of the disciples of Pope Gregory, but when he came to England is not known. He was consecrated archbishop by Paulinus of York at Lincoln after the death of Justus (Nov. 10, 627). He sent Felix to preach to the East Angles, made Paulinus bishop of Rochester after his flight from Northumbria, consecrated Ithamar as Paulinus' successor in 644, and Thomas as second bishop for East Anglia. He received the pallium from Pope Honorius I. in 634, but did not exercise jurisdiction outside of Kent and East Anglia.
Bibliography: Bede, Hist, eccl., ii. 15-20, iii. 14, 20, v. 19; Haddan and Stubbs, Councils, iii. 82-98; W. F. Hook, Lives of the Archbishops of Canterbury, i. 110-123, London, 1860; W. Bright, Early English Church History, P. 140 et passim, Oxford, 1897; DCB, iii. 153-155; DNB, xxvii. 249.
HONORIUS, FLAVIUS: Roman emperor 395- 423; b., probably at Constantinople, Sept. 9, 384; d. at Ravenna Aug., 423. He was the younger son of Theodosius I. and his devout wife, .Mia Flaccilla, and assumed the government of the Western Empire upon his father's death, in 395, when he was not yet eleven years of age. Arcadius (q.v.) obtained the East. Agreeably to the father's wish, the Vandal Stilicho supported Honorius as a wise and powerful counselor during the heavy times of the barbarian invasions and of repeated usurpations. After Stilicho's assassination (408), the Asiatic Olympus
succeeded him, and he, in turn, was succeeded by others, with all of whom the amiable and pliant ruler proved a mere instrument, with scarcely any will of his own.
Honorius lived in the self-conscious orthodoxy of his father. He was therefore seriously disposed not only to maintain intact the authority and the rights of the Church, but to extend and confirm them — e.g., the right of asylum, and episcopal jurisdiction. The civil power was more than ever available for the annihilation of heresy. Teachers of error were excluded from court offices. Especially severe were the measures in force against the Manicheans and the Donatists.
The religious policy affecting heathendom was exercised along similar lines (cf. Victor Schultze, Der Untergang des griechisch-romischen Heidentums, i., Jena, 1887, pp. 334 sqq.). The fanaticism which had even transferred its enmity toward the gods to antique works of art was resisted; but, all in all, the attitude to paganism was much harsher than under Theodosius. The temples lost their revenues, the priesthoods their last remnant of privileges, the still extant images of the gods were cast aside. Paganism was wholly outlawed. At the same time the bloody gladiatorial spectacles came to an end.
To a degree beyond all precedent, the State now fell under the influence of the Church. The government openly reflected the conviction that the strengthening of the Church also signified the strengthening of the State politically. But, in spite of all this, the civil right of supreme supervision over the Church was maintained. Under this head belong decisions in case of the Donatist and Pelagian disputes, and stringent regulations against ecclesiastical improprieties. The emperor's moral behavior is expressly lauded, and statements to the contrary rest on gossip. He was the weakly son and successor of a great emperor, whom he brought to mind in scarcely anything but his face. After him the destiny of the Western Empire fell into the hands of his more resolute sister, Galla Placidia.
Victor Schultze.
Bibliography: DCB, iii. 142-150 (minute and detailed); E. von Wietersheim, Geschichte der Volkerwanderung, ii. 110 sqq., Leipsie, 1881; W. Smith, Dictionary of Greek and Roman Biography and Mythology, ii. 513-516, London, 1890; G. Rauschen, Jahrbucher der christlichen Kirche unter dem Kaiser Theodosius, Freiburg, 1897; Gibbon, Decline and Fall, chaps, xxix.-xxxi., xxxiii.; L. S. le N. de Tillemont, Histoire des empereurs, 6 vols., Paris, 1720- 1738; Neander, Christian Church, ii. 92, 100-102, 235- 236, 649, 651; Schaff, Christian Church, iii. 66-67.
HONTER (HONTERUS), JOHANN: Hungarian Reformer; b. at Kronstadt (70 m. e.s.e. of Hermannstadt) 1498; d. there Jan. 23, 1549. In 1515 he entered the University of Vienna. Fifteen years later he was attending lectures and teaching Latin grammar at Cracow, but he seems to have gone in the same year to Basel, where he remained until his native city recalled him in 1533. As early as 1519 the ideas of the German Reformation had found admission into Saxon Transylvania. A flourishing industrial and mercantile activity promoted prosperity, education, independence, and freedom which maintained its own convictions and rights in religion as well as in politics. Thus the
Honter Hook