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 Auguatudonenais, which may, however, mean Augsburg. Indeed, it is the Austi and Bavarian monasteries which' contain most o Honorius's works. Munich alone possesses more than 100, Graz thirty codices in which writing of his occur. Moreover, Honorius treats Ger many more fully than any other country in Imago mundi and mentions in this geographical de- scription only one city-Regensburg. Thus Regeburg 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 bisho there. Since Honorius in his Imago mundi close 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 o 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 Rei chersberg belongs to that group of German realists who opposed the nominaliets of France-men like

Abelsrd, Gilbert of Poitiers, Roscellin, Peter Lom bard, 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 animcs

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 luminari'bua eccleaice 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 Scaly sell major, a con versation between master and pupil in twenty-three chapters, shows the ordo graduum for spiritual vision; the Scaly sell minor shows in six chapters the steps of increasing charity. The 0ffendiculum is directed chiefly against the " married and simon iaeal presbyters "; the Speculum eccleaiae is a collection of addresses to a convention of brethren on saints' and apostles' days and of sermons. The

Stacramentarium speaks in 100 chapters on the mystical sense of ecclesiastical rites. In Summa duodecim quastioiwm Honorius discusses the question of rank between angel and man. The Summa f glories de Agroatolico et Augusta has reference to the re disputes between empire and papacy; as the sun s is superior to the moon and the spirit to the soul,

- so sacerdotalism is superior to the empire; therefore his the emperor should be chosen by the priests. Thus is found everywhere the tendency of Cluny. In the ns- Elucidarium Honorius develops his doctrine con- , cerning the trinity. He attacks the nominalists who ignore the essential unity of God, making it a p mere thought while they consider the hypoeteaes s as real. In this way, he says, the hypostases are t separated as realities, and we have three Gods.

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Honorius, on the contrary, maintained that the whole created world is in the mind of God and emanates from him. In Qumationea veto de angelo et homvne 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 per meate 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 Ascen sion. 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 circum scribed; thus Christ according to both natures is everywhere.

(R. Rocholl.)

Bibliography: His works are in MPL, cluii. 10-1270; the Summa totius de omnimodo historia and part of the first book of the Imago mundi dealing with Germany and the end of the third book, ed. R. Wilmans, are in MGH, Script., a (1852), 125-134. Consult: O. Doberents, in zeitaehrart für deutsche Philologia, Iii (1881), 257-301, 387-451, xuti (1882); 29-57, 165-223; Wattenbaoh, DGQ, i (1885), 83, ii. 230-232, i (1893), 2, 86, ii. 258-260; R. Rocholl, Rupert von Deutz, pp. 12 sqq., Gütersloh, 1886; KL, vi. 268-274; ADS, aiii. 74 sqq.; J. A. Endres, Honorius Aupuatodunensis, Kempten, 1906.