HOLFORD
386
HOLLAND
retract the teaching which had been condemned.
Blackloe did this, though without satisfying his ad-
versaries, wlio were also very unsparing in their de-
nunciations of Holden, whom they described as an
unlearned and rash man. Thi.s charge is sufficiently
disproved by his position, not to mention his works.
In the later years of his life he took a keen interest in the famous community known as the "Blue Nuns" at Paris. The sisters were originally Franciscans, but when Cardinal dc Retz, Archbishop of Paris, refused to allow Franciscans to dwell in his diocese, they obtained leave from the Holy See to change their rule to that of the Immaculate Conception of our Lady, and Dr. Holden was appointed their superior in Kjfil. Dr. Holden's high reputation for learnmg and ortho- doxy, as instancetl in the works of Dodd, Berington, and Charles Butler, is above dispute, though in the heat of controversy his opponents accused hmi of Jansenism as well as of Blackloisni. But hLs own statement sur- vives that he condemned the five propositions from the first, and that "in the same sense in which they were condemned by liim" (the pope). He also signed the Sorbonne's censure of Arnauld's letter to the Duke of Liancourt.
His principal works are as follows: "Divinae Fidei Analysis, cum Appendice de Schismate" (Paris, 1652; English translation by W. G. [William Graunt], Purls, Kio.S). This work led to a long con- troversy between Holden and .'^erjeant on the Catholic side against the Anglicans Bramhall and Hammond; "Tractatus de Usura", published in second edition of the above (1655); " l,etters to Arnauld and Feret", also published in later editions of the "Analysis"; "Answer to Dr. Lancy's Queries concerning certain Points of Controversy"; "Dr. Holden's Letter to a Friend of his, upon the occasion of Mr. Blacklow (or rather T. White's) submitting his Writings to the See of Rome" (ParLs, 1657); "Novum Testamentum brevibus annotationibus illu.'itratum" fParis, 1660); "Henrici Holden Epi-stola ad D. D.X.N. Anglum in qua de 22 propositionibus ex libris Thoms Angli ex Albiis excerptis et a facultate theolo^ica Duacena damnatis, .sententiam suara (licit " (Parts, 1661); "A Letter to Mr. (!raunt concerning Mr. White's Treatise de Medio Animarum Statu" (ParLs, 1661); "ACheck; or enquiry into the late act of the Roman Inquisition, busily and pressingly dispersed over all England by the Jesuits " (Paris, 1662) ; several letters w^ere printed in Pugh, " Blackloe 's Cabal" (1680).
DoDi), Church Iluitoni (Bru.«.sels. 1737-42), III, 297; Bering- ton, Memoirs of Panzam (BiriiiinKham, 179:5); Plowden, He- marks on Berington s Panzani (Li^ec, 1794); Butler. Ilist. Memoirs of Enn. Calh. (London, 1822). II, 416. 426-9. IV. 426; GiLLow. Sibl. Diet. Eng. Calh.. s. v.; Alger in Diet. Nal. Biog., s. v.: GiLLOW, ed.. The Annals of the Blue Nuns. Paris, manii- script, in preparation for publication by the Catholic Recortl Society.
Edwin Burton.
Holford, Thomas. See Morton, Robert.
Holiday, Rich.*.rd. See Hill, Richard.
Holiness (.\. S. hal, perfect, or whole). Sanctitas in the Vulgate of the New Testament is the ren- dering of two distinct words, ayu-iaiini (I Thess,, ii', 13) and AitiAtt)? (Luke, i, 75; Eph., iv, 24). These two Cireek words express respectively the two ideas connoted by " holiness" viz. ; that of .separation as seen in 4710s from 470s, which denotes "any matter of religious awe" (the Latin .■iurcr) ; and that of sanctioned {sancitu,i), that which is Ao-ios. has received God's seal. Considerable confusion is caused by the Reims version which renders dyiocr^s by "holiness" in Heb., xii, 14, but more correctly elsewhere by "sanetification", while (i7iu(n/>'7), which is only once rendered correctly "holi- ness", is twice translated "sanetification".
St. Thomas (I-II, Q. Ixxxi, art. S) insists on the two aspects of holiness mentioned above, viz., separa- tion and firmness, though he arrives at these meanings by dint of the etjrmologies of Origen and St. Isidore.
Sanctity, says the .\ngelic Doctor, is the term used for
all that is dedicated to the Divine service, whether
persons or things. Such must be pure or separated
from the world, for the mind must needs be with-
drawn from the contemplation of inferior things if it is
to be set upon the Supreme Truth — and this, too. with
firmness or stability, since it is a question of attach-
ment to that which is our ultimate end and primary
principle, viz., God Himself — "I am sure that neither
death, nor life, nor angels . . . nor any other creature
shall be able to separate us from the love of Gcxl"
(Rom., viii, 38-39). Hence St. Thomas defines holi-
ness as that virtue by which a man's mind applies
itself and all its acts to God; he ranks it among the
infused moral virtues, and identifies it with the virtue
of religion, but with this difference that, whereas
religion is the virtue whereby we offer God due service
in the things which pertain to the Divine service,
iioliness is the virtue by which we make all our acts
subservient to God. Thus holiness or sanctity is
the outcome of sanetification, that Divine act by
which (iod freely justifies us, and by which He has
claimed us for His own; by our resulting sanctity, in
act as well as in habit, we claim Him as our Beginning
ami as the End towards which we daily unflinchingly
tend. Thus in the moral order sanctity is the asser-
tion of the paramount rights of God; its concrete
manifestation is the keeping of the Commandments,
hence St. Paul: " Follow peace with all men, and holi-
ness [sanctimoniam. d7io<r/iAi'] : without which no man
shall see God" (Heb.. xii. 14). The (!reek word
should be noted; it is generally rendered "sanetifica-
tion", but it is noteworthy that it is the word chosen
by the Greek translators of the Old Testament to
render the Helirew word TJJ. which properly means
strength or stability, a meaning which as we have seen
is cont:iineil in the word holiness. Thus to keep the
('(miinandments faithfully involves a verj' real though
hidden separation from this world, as it also demands
a great strength of character or stability in the service
of God.
It is manifest, however, that there are degrees in this .separation from the world and in this stability in God's service. All who would serve (iod truly must live up to the principles of moral theology, and only so can men save their souls. But others yearn for something higher; they ask for a greater degree of separation from eartiily things and a more intense application to the things of God. In St. Thomas's own words: ".-Ml who worship God may be called 'religious', but they are specially calle<l so who dedicate their whole lives to the Divine worship, and withdraw themselves from worldly concerns, just as those are not termed 'contemplatives' who merely contemplate, but those who devote their whole lives to contemplation". The .saint adds: ".\nd such men subject themselves to other men not for man's sake but for God's sake", words which afford us the kej^- note of religious life strictly so-called (II-II, Q. Ixxxi, a. 7, ad .5°").
Newman, .Sermons, vol. I: Holiness Necessary for Future Blesse>lne.is; Fuller, The Holy and the Profane tilale; Mai.- LocK. Atheistic Methodvim and the Beauty of Holiness. Kt^MtyX in Alheism and the Value of Life (London, 1884); Faber, Clrowlh in Holiness (London, 1854).
Hugh Pope.
Holiness (papal title). See Pope.
Holland. — The conventional designation of the country (more properly called The Netherlands), occupying an area of 12,648 square miles on the shores" of the North Sea and the Zuyder Zee, about the mouths of the Rhine and Meuse. This country is contiguous to Belgium, on the south, and to Han- over, Westphalia, and Rhenish Prussia, on the east. The name, Hnlland, was originally applied only to a countship which occupied the territory now covered by two provinces (North and South Holland) of the
