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place in the world: the sighted person will see the sun for himself, not for the blind, and the blind person will not see it also for himself (sed cum caecus suum locum in universitate, sicut videns suum, possideat, manifestum est, quod videns pro eo locum non teneat, sed iste in loco, id est in numero non videntium.).130 By analogy, God is light, in which there is no darkness; he is the sun of justice. Angels beheld this light each for themselves, each in their own way. Some closed the eyes of their mind when they turned away from the light of truth. Elect men, who are given to behold the light of which the fallen angels deprived themselves, will behold it for themselves in the same way they would have beheld it even if the angels had not deprived themselves of the light (electi homines, qui ipsum gaudium percepturi sunt, id est qui illud lumen visuri sunt, quo ipsi privati sunt, non pro apostatis angelis, sed pro seipsis illud videbunt). So, when it is said that elect men assume their place, it means that they taste the joy and light of which the fallen angels deprived themselves (ideo autem electi homines pro eis reponi dicuntur, quia illo gaudio, vel illa luce fruuntur, qua illi privantur).131 In terms of material things, it holds that what one person has another cannot have. It is not like this, however, with spiritual things: many people can know the same thing and each will know it for himself. This is why angels and men will both be able to experience God, and the only ones who will not be able to do so are those who avert their mind’s eye from him. Men will not therefore replace angels but will enjoy God, eternal light, eternal life, and eternal joy for themselves (igitur homines non pro angelis restituuntur, sed pro seipsis Deo, aeterna luce, aeterna vita, ac aeterno gaudio perfruuntur).132 So much for Liber duodecim quaestionum, the most comprehensive treatise Honorius wrote on our theme. The second work, Liber octo quaestionum, is presented as a dialogue between a teacher and a student, in which the latter asks the former eight loosely connected questions. The first question concerns whether man would have been created even if all the angels had remained in heaven (utrum homo crearetur, si angelus in coelo perstitisset). The student explains the reasons for this question of his by referring to the authority 130 HONORIUS AUGUSTODUNENSIS, Liber XII quaestionum 8 (PL 172,1184). 131 HONORIUS AUGUSTODUNENSIS, Liber XII quaestionum 8 (PL 172,1184). 132 HONORIUS AUGUSTODUNENSIS, Liber XII quaestionum 8 (PL 172,1185): “Sic Deum, qui est lux, vita et gaudium angeli et homines similiter habere poterunt; quem soli non habebunt, qui visum mentis ab eo avertunt. Igitur homines non pro angelis restituuntur, sed pro seipsis Deo, aeterna luce, aeterna vita, ac aeterno gaudio perfruuntur.”
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of St. Gregory, according to whom man was created tenth in order to complete the number of the elect. From this it would appear to follow that some people were made only so that the diminished number of angels would be completed, which means that the cause of the creation of man was in fact the fall of the angels.133 The teacher replied that the authority both of Scripture and of reason attest to the fact that man and his offspring would certainly have been created even if all of the angels had remained in heaven (si omnes angeli in coelo permansissent, tamen homo cum omni posteritate sua creatus fuisset). God made the world – heaven and earth and everything in it – for man. It would therefore be truly absurd to suggest that if the angels had not fallen, the one for whom, according to Scripture, everything was created would not have been created (valde absurdum credi videtur, ut stantibus angelis is non crearetur, propter quem universitas creata legitur).134 This statement is supported by reference to the fact that God made everything simultaneously through a single act of creation (Sir 18:1), both heaven and earth (Gen 1:1), thus a totality in which heaven is the dwelling place of angels and the earth is the dwelling place of men. In the same way, man was created together with the angels (homo cum angelo sit creatus) in the sense of predestination (creatione praedestinationis). While in terms of the actual order of creation (creatione formationis) purely spiritual angels precede man, created from the soil of the earth, in terms of the order of predestination they are created together, in such a way, however, that begins with the angels and ends with man, who is created in the image and likeness of God, and to whom everything is subordinated (hinc per illum inchoatio, per istum vero consummatio operum Dei innuitur: cui omnis creatura reliqua subicitur).135 133 HONORIUS AUGUSTODUNENSIS, Liber VIII quaestionum 1 (PL 172,1185): “DISCIPULUS. Vellem mihi certa auctoritate monstrari, ac firma ratione probari, utrum homo crearetur, si angelus in coelo perstitisset? Cum enim auctoritas cuiusdam magni dicat, ut impleretur electorum numerus, homo decimus creatur: videtur ad hoc solum facta multiplicitas hominum, ut impleretur imminuta numerositas angelorum, et sic consequenter ruina angeli fuit causa conditionis hominis.” 134 HONORIUS AUGUSTODUNENSIS, Liber VIII quaestionum 1 (PL 172,1185): “MAGIS TER. Nihil est aliud auctoritas, quam per rationem probata veritas: et quod auctoritas docet credendum, hoc ratio probat tenendum. Evidens scripturae auctoritas clamat, et perspicax ratio probat: si omnes angeli in coelo permansissent, tamen homo cum omni posteritate sua creatus fuisset. Iste quippe mundus propter hominem est factus; mundus autem est coelum et terra, et universa quae ambitu continentur; et valde absurdum credi videtur, ut stantibus angelis is non crearetur, propter quem universitas creata legitur.” 135 HONORIUS AUGUSTODUNENSIS, Liber VIII quaestionum 1 (PL 172,1185–1186). See also the above-cited ID., Elucidarium I,4 (PL 172,1112; Yves LEFÈVRE, L’Elucidarium et les Luci-
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This is why angels were not, therefore, created for condemned men, neither were men created for fallen angels: they each have their own place in glory and this is how they complete the tenth order of creation (sicut nec angeli pro perditis hominibus creantur, ita nec homines pro lapsis angelis creati creduntur, sed proprio loco gloriae possidendo et decimum ordinem electorum implendo). If we say that men were made in the place of the angels who fell, it is only because they are admitted into the glory from which the angels had fallen; this would have happened, however, even without the angels’ fall. Furthermore, people do not bow to angels, but angels bow to the God-man, who restored everything in heaven and on earth when on the earth he released man from the power of the devil and joined him to the angels in heaven.136 The student’s second question arises from the assumption, as had just been rationally proven, that the cause of creation was not the fall of the angels and that man was not created in the angels’ stead but for his own sake (rationabiliter est probatum, ruinam angeli non fuisse causam creationis hominis, nec hominem pro angelo, sed pro semetipso creatum). It relates to whether Christ would have been incarnated if man had remained in paradise (utrum Christus incarnaretur, si homo in paradiso perstitisset). If human sin was the reason why God became man and thus also why man became God, then this sin was not an evil but a great good!137 The teacher responds: the cause of Christ’s incarnation was the predestination of man to deification (causa autem Christi incarnationis fuit praedestinatio humanae daires, 363); ID., Hexaemeron [De Neocosmo] (PL 172,260). Honorius works here with G regory’s interpretation of Job 40:10,19 (Moralia in Iob 32,12.23–24), which makes a stable topos (see Biblia cum glossa ordinaria (ad Iob 40,10.19), pars II, Straßburg: Adolf Rusch, 1480/1481, [454.455]), and then shifts it by means of the doctrine of double creation (Gen 1:6–2:7), the origins of which lie in Philo of Alexandria (c. 20BC–c. AD50) and some church fathers. 136 HONORIUS AUGUSTODUNENSIS, Liber VIII quaestionum 1 (PL 172,1185–1187): “Igitur sicut nec angeli pro perditis hominibus creantur, ita nec homines pro lapsis angelis creati creduntur, sed proprio loco gloriae possidendo et decimum ordinem electorum implendo. Ideo autem pro perditis angelis dicuntur facti, quia in gloriam, de qua ipsi ceciderant, sunt assumendi: quod nihilominus fieret, si nullus angelorum corruisset. Et ecce nullus hominum adorat angelum, multitudo autem angelorum adorat super se hominem Deum, qui omnia in coelis et in terris restauravit: dum hominem de potestate diaboli in terris liberavit, et in coelis angelis associavit.” 137 HONORIUS AUGUSTODUNENSIS, Liber VIII quaestionum 2 (PL 172,1187): “DISCIPULUS. Quia rationabiliter est probatum, ruinam angeli non fuisse causam creationis hominis, nec hominem pro angelo, sed pro semetipso creatum, vellem item eadem auctoritate, comitante ratione, doceri, utrum Christus incarnaretur, si homo in paradiso perstitisset? Cum enim tota Scriptura clamat, Christum pro humana redemptione in carne venisse; putatur nunquam in carne venisse, si homo non peccasset quem redimeret: et sic videtur peccatum hominis causa fuisse Christi incarnationis.”
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