HOMES
440
HOMES
topher von Lichtenstein, Bishop of Chiemsee, suffra-
gan and principal adviser of the Archbishop of .Salz-
burg, he made a good beginning. His first colleagues
were George Kettner, a priest of noted piety who held
a benefice at Ingolstadt, George Giindel, pastor of
Mailing near Ingolstadt, and Michael Rottmayer,
pastor of Leinting. Priests joined from the Diocese
of Chiemsee and from other dioceses. At the death of
Holzhauser the community had members at Chiemsee,
Salzburg, Freising, Eichstiitt, Wiirzburg, and Mainz.
In 1643 Holzhauser took control of the seminary at Salzburg, and placed it under the direction of Rott- mayer; in 1649 it was transferred to Ingolstadt. The Seminary of St. Kilian and later many other seminaries were entrusted to the care of the commu- nity. In 1653 Dr. Rieger, one of the members, set out for Rome to obtain papal sanction for the institute and its rule. Pope Innocent X lauded the work, but gave no formal approbation. This was given 7 June, 1680, by Innocent XI at the request of Emperor Leopold I. x\fter this the community spread in Poland, Sicily, and Spain. In Rome a house had been assigned them by the pope, but it was not long occupied. The institute had many enemies and did not meet with the appreciation it deserved, so that at the end of the eighteenth century it became extinct, after having had 1595 members (according to the necrology preserved in the archives of the cathedral of Mainz). After Holzhauser, the general directors of the institute were George Gundel, d. 1666; Michael Rottmayer, d. 16S1; Stephen Hofer, d. 1693; John Appel, d. 1700; Sebastian Wittmann, d. 1725; An- thony Ivippel, d. 1730; Matthew Kerschel, d. 1742; Lambert Gastel, d. 1769; John Christopher Hunold, d. 1770. During the last century the wish was fre- quently expressed that Ilolzhauser's institute might be revived or similar unions formed.
Writings. — (a) "Constitutiones et exercitia spiri- tualia Clericorum sa^cularium in communi viventium" (Cologne, 1662; Wiirzljurg, 1669; Rome, 1680; Mainz, 1782, etc.). These constitutions, used in many seminaries during the seventeenth and eigh- teenth centuries, were of value also for the spread of primary education among the people (Katholik, XXXIX, 359). In the third chapter Holzhauser advises his disciples to be solicitous in immediately and extensively estalilishing schools in which the young are taught reading, WTiting, and the rudiments of religion. A new edition was published by Gaduel at Orleans and Paris in 1861 under the title " Venera- bilis servi Dei Bartholomaei Holzhauser opuscula ecclesiastica". They contain: (1) "Constitutiones" ... (2) "Constitutiones pro spirituali temporalique directione instituti cler. sa-c. in communi viventium, ab Innocentio XI approb. die 17 Aug. 1684". (3) " Stationes quotidianorum exercit iorum spiritualium".
(4) " De diversis orandi modis et dc modo mcditandi".
(5) " Manipulus piaruni procum". (6) " Instructiones de via perfectionis et priiicipiis practicis pro statu clericali et pastorali". (7) " Instructiones conciona- toribus catholicis valde utiles", (b) " Epistola funda- mentalis", written in 1644 for the consolation and encouragement of his disciples in their heavy trials, when enemies tried to destroy the community, (c) "De humilitate". (d) "Tractatus de discretione spirituum". (e) "Documenta pro iis qui conversioni haereticorum et infidelium se impendunt". (f) " Visiones".
The last-mentioned work contains the ten visions of Holzhauser, presented by him in 1646 to Emperor Ferdinand III and to Maximilian of Bavaria, together with the explanations given to Vairvaux, confessor of Maximilian. They are entitled: " De septem animali- bus": "De una monarchic et duabus sedibus"; "De s. Michaele arehangelo et sedibus"; "De ecclesia sponsa Dei"; "De propria person,<l Jesu"; "De egressione Danubii"; "De verme grandi"; "Decon-
versione Germanise"; "Exprobratio \'itiortmi, expro-
bratio impcenitentia', quomodo revertatur?"; "De
duabus personis". These visions, with a conmientary
showing their partial fulfilment, were published in
German in 1849 by Ludwig Clarus. One of the pro-
phetic visions is about England. Holzhauser foresees
the execution of Charles I and the complete ruin of the
Church in that kingdom, but also that, after the Holy
Sacrifice has ceased for 120 years, England would be
converted and do more for religion tlian it had done
after its first conversion. This seems to have lieen
fulfilled, for prohiliition of Mass under penalty of
capital punishment was enacted in 1658, and partially
recalled in 1778 (Rhode Island, 1663-1683).
(g) " Interpretatio Apocalypsis usque ad cap. XV, V. 5." This commentary, which Holzhauser wrote at Leukenthal, exists in several manuscript copies; printed in 1784 at Bamberg; in German m 1849 at Ratisbon by Clarus; in 1850 at Vienna. Holz- hauser's idea is: The seven stars and the seven candle- sticks seen by St. John signify seven periods of the history of the Church from its foundation to its con- summation at the final judgment. To these periods correspond the seven churches of Asia Minor, the seven days of the Mosaic record of creation, the seven ages before Christ, and the seven gifts of the Holy Ghost. Since, he says, all life is developed in seven stages, so God has fixed seven periods for regeneration. The first age of the Church, the status seminatirus, from Christ and the Apostles to Pope Linus and Em- peror Nero, is typified by the first day of creation "Spiritus Dei ferebatur super aquas", the gift of wisdom and the age from Noe. Similarly he treats (2) the .lialus irrigatinis, the days of perse- cution; (3) status iliuminativus from Pope Sylvester to Leo III; (4) status pacificus from Leo III to Leo X; (5) stahis afflictionis et purgativus from Leo X to a strong ruler and holy pope; (6) status consolationis from that holy pope to the birth of Antichrist; (7) status desolationis from Antichrist to the end of the world. The central features of this commentary — the strong ruler and the holy pope, a favourite subject of medieval prophecy, as well as the division of church history into seven periods; the idea that the Holy Roman Empire is to be the last on earth, and Chosroes, the Persian king, the predecessor of Antichrist; the special significance of the 1260 days of Apoc, xii, 6, are borrowed from Joachim di Fiore (d. 1202; cf. "Hist.-pol. Blatter," CXVIII. 142). Still the com- mentary is considered an instructive and edifying book.
Hdrter, NomendatoT, I, 432; Hundhausen in Kirchenlci.; Shirlim u. Mitlliril. aus dem Benediktiner Orden, XXIII. 403; liffi liy Gaduf.l, Germ, by Heinhich (Mainz, 1.862); Heim- nuriiEn. Ordcn u. Kongreg. dcr katfi. Kirrht; II (Paderborn, 190SJ, 452.
Francis Mershman.
Homes. — This term, when used in an eleemosynary sense, covers all institutions that afford the general comforts of domestic life to persons who are defective and dependent. Homes differ from hospitals, inas- much as the primary object of the latter is medical treatment of the sick; and from hotels, because these do not, as a rule, aim at being a substitute in all respects for a natural home, and l)ecause the majority of their patrons are neither dependent nor defective. As here used, the word home has about the same gen- eral signification as asijlum, except that the latter term still retains something of its original meaning of refuge, and the asylum sometimes includes, as an important part of its provisions, medical treatment of its inmates. Thus wc speak of insane asylums and insane hospitals, but rarely of homes for the insane. Nevertheless, the term homes is extended to a great variety of institutions. There are homes for the blind, the deaf, the aged, the incurable, the fallen, soldiers, sailors, orphans, foundlings, and paupers. They may
