Macarius
(Μακάριος), a Spartan, was one of the three commanders of the Peloponnesian force which was sent to aid the Aetolians in the reduction of Naupactus, B. C. 426, which however was saved by Demosthenes with the aid of the Acarnanians. Macarius took part in the expedition against Amphilochian Argos, in the same year, and was slain at the battle of Olpae. (Thuc. 3.100_102, 105-109.) [E.E]
(Μακάριος).
1. Aegyptius, the Egyptian. There were in the fourth century in Egypt two eminent ascetics and contemporaries, though probably not disciples of St. Antony, as is asserted by Rufinus, and perhaps by Theodoret. [Antonius, No. 4, p. 217b.] Of these the subject of the present article is generally distinguished as the Egyptian, sometimes as MAGNUS, the Great, or as Major or Senior, the Elder; while the other is described as Macarius of Alexandria. [No. 2.]
Macarius the Egyptian was the elder of the two, and was born, according to Socrates, in Upper Egypt. At the age of thirty he betook himself to a solitary life. His place of retreat was the wilderness of Scete or Scetis, a part of the great Lybian desert, which D'Anville places about 60 miles, but Tillemont as much as 120 miles S. of Alexandria, a wretched spot, but on that account well suited to the purpose of the ascetics who occupied it. Here Macarius, though yet a young man, gave himself up to such austerities as to acquire the title of παιδαριογέρων,"the aged youth." At forty years of age he was ordained a priest, and is said to have received power to cast out evil spirits and to heal diseases, as well as the gift of prophecy; and many marvellous stories are related by his biographers, Palladius and Rufinus, of his employment of these supernatural qualifications. It was even reported that he had raised the dead in order to convince an obstinate heretic, a Hieracite [Hierax, No. 3], with whom he had a disputation: but this miracle was too great to be received implicitly even by the credulity of Rufinus and Palladius, who have recorded it only as a report.
During the persecution which the orthodox suffered from Lucius, the Arian patriarch of Alexandria [Lucius, No. 2] during the reign of the emperor Valens, Macarius was banished, together with his namesake of Alexandria and other Egyptian solitaries, to an island surrounded by marshes and inhabited only by heathens. He died at the age of ninety; and as critics are generally agreed in placing his death in A. D. 390 or 391, he must have been born about the beginning of the fourth century, and have retired to the wilderness about A. D. 330. He is canonized both by the Greek and Latin churches; his memory is celebrated by the former on the 19th, by the latter on the 15th January. (Socrat. H. E. 4.23, 24; Sozomen, H. E. 3.14, 6.20; Theodoret, H. E. 4.21; Rufin. H. E. 2.4; and apud Heribert Rosweyd, De Vita et Verbis Senior. 2.28; Apophthegmata Patrum, apud Coteler. Eccles. Graec. Monum. vol. i. p. 524, &c.; Pallad. Histor. Lausiac. 100.19; Bolland, Acta Sanctor. a. d. 15 Januar.; Tillemont, Mémoires, vol. viii. p. 574, &c.; Ceillier, Auteurs Sacrés, vol. vii. p. 709. &c.) Works
The writings of Macarius have been the subject of much discussion. Gennadius of Marseilles, our earliest authority, says (De Viris Illustrib. 100.10) that he wrote only a single Epistola or letter to his juniors in the ascetic life, in which he pointed out to them the way of attaining Christian perfection. Miraeus endeavours to identify this Epistola with the monastic rule, ascribed to one of the Macarii, and given in the Codex Regularum of St. Benedict of Anagni; but which, with the letter which follows it, is rather to be ascribed to Macarius of Alexandria. The subject would lead us to identify the Epistola mentioned by Gennadius with the Opuscula mentioned below, especially as a cursory citation by Michael Glycas in his Annales (Pars i. p. 105, ed. Paris, p. 81, ed. Venice, p. 199, ed. Bonn) from "the Epistles (ἐν επιστοαῖς) of Macarius the Great" is found to bear some resemblance to a passage in the fourth Opusculum, 100.2. The writings published under the name of Macarius of Egypt are these: I. Ὁμιλίαι πνευματιακαι, Homiliae Spirituales.
These homilies, so called, are fifty in number, of unequal length, and possibly interpolated by a later hand. They are ascribed to our Macarius on the authority of MSS. by Picus, Fabricius, Pritius, Tillemont, and Galland; but his authorship is denied by Possin, Dupin, Oudin, and Ceillier, though these are not agreed to whom to ascribe them. Cave hesitates between our Macarius and his namesake of Alexandria [No. 2]; but on the whole is inclined to prefer the latter. Editions
The Homiliae were first published by Joannes Picus, or Pic, 8vo. Paris, 1559; a Latin version by the editor was separately published in the same or the next year. The Greek text, with a Latin version by Palthenius, was again published at Frankfort, 8vo. 1594; and the text and version were reprinted from Picus with the works of Gregory Thaumaturgus [Gregorius Thaumaturgus] and Basil of Seleuceia [Basilius, No. 4], fol. Paris, 1621. A revised edition of the Greek text, with the version of Palthenius, also revised, was published by Jo. Georg. Pritius, 8vo. Leipzig, 1698, and again in 1714, and may be regarded as the standard edition. A Latin version is given in the Bibliotheca Patrum, vol. ii. ed. Paris, 1589; vol. iv. ed. Cologn. 1618; vol. iv. ed. Lyon, 1677. Translations
An English version, with learned and valuable notes, by " a presbyter of the church of England" (Fabricius calls him Thomas Haywood), was published 8vo. London, 1721. Other Homilies not yet published
Some other homilies of Macarius are extant in MS. II. Opuscula.
The collection so termed comprehends seven treatises, all short: 1. Περι φυλακῆς καρδιας, De Custodia Cordis; 2. Περὶ τελειότος ἐν πνεύματι, De Perfectione in Spiritu; 3. Περὶ προσευχῆς, De Oratione; 4. Περι ὑπομονῆς καὶ διακρίσεως, De Patientia et Discretione; 5. Περὶ ὑψώσεως τοῦ νοός, De Eleratione Mentis; 6. Περὶ ἀγαπῆς, De Charitate; 7. Περὶ ἐλευθεριας νοός, De Libertate Mentis. Editions
These Opuscula were first published, with a Latin version, in the Thesaurus Asceticus of Possin, 4to. Paris, 1684; a more correct edition both of the text and version was published by J. G. Pritius, 8vo. Leipzig, 1699; and again in 1714; and may be regarded as the best edition. III. Apophthegmata. Editions
These were published partly by Possin in his Thesaurus Asceticus, and partly by Cotelerius in his Ecclesiae Graecae Monumenta, vol. i. (4to. Paris, 1677), among the Apophthegmata Patrum; and were subjoined by Pritius to the Opuscula. Translations
An English version of the Opuscula and of some of the Apophthegmata (those of Possin) was published by Mr. Granville Penn, 12mo. London, 1816, under the title of Institutes of Christian Perfection. Editions
All the works of Macarius, with a Latin version, are given in the Bibliotheca Patrum of Galland, vol. vii. fol. Venice, 1770. A monastic rule to the compilation of which our Macarius contributed is noticed below in No. 2. A Latin version of some fragments of other pieces is given in the Bibliotheca Concionatoria of Combéfis. Unpublished works?
perhaps some pieces remain in MS. beside the homilies already mentioned. Further Information
Tillemont and Ceillier, ll. cc.; Pritius, Praefat. in Macarii Opuscula; Galland, Bibl. Patrum Proleg. ad vol. vii.; Oudin, De Scriptorib. Eccles. vol. i. col. 474, seq.; Cave, Hist. Litt. ad ann. 373, vol. i. p. 256, ed. Oxford, 1740-1742; Fabric. Bibl. Graec. vol. viii. p. 361, &c.; Penn, Pref. to the Institutes of Macarius.
2. Of Alexandria, contemporary with the foregoing, from whom he is distinguished by the epithet Alexandrinus (ὁ Ἀλεξανδρεύς), or Politicus (Πολιτικός), i.e. Urbicus, and sometimes Junior. Palladius, who lived with him three years, has given a tolerably long account of him in his Historia Lausiaca, 100.20; but it chiefly consists of a record of his supposed miracles. He was a native of Alexandria where he followed the trade of a confectioner, and must not be confounded with Macarius, the presbyter of Alexandria, who is mentioned by Socrates (H. E. 1.27) and Sozomen (H. E. 2.22), and who was accused of sacrilegious violence towards Ischyras [Athanasius]. Our Macarius forsook his trade to follow a monastic life, in which he attained such excellence, that Palladius (ibid. 100.19) says that, though younger than Macarius the Egyptian, he surpassed even him in the practice of asceticism. Neither the time nor the occasion of his embracing a solitary life is known, for the Macarius mentioned by Sozomen (H. E. 6.29) appears to be a different person. Tillemont has endeavoured to show that his retirement took place not later than A. D. 335, but he founds his calculation on a misconception of a passage of Palladius. Macarius was ordained priest after the Egyptian Macarius, i. e. after A. D. 340, and appears to have lived chiefly in that part of the desert of Nitria which, from the number of the solitaries who had their dwellings there, was termed "the Cells" ("Cellae," or "Cellulae," τὰ κελλία); but frequently visited, perhaps for a time dwelt, in other parts of the great Lybian wilderness, and occasionally at least of the wilderness between the Nile and the Red Sea. Galland says he became at length archimandrite of Nitria, but does not cite his authority, which was probably the MS. inscription to his Regula given below, and which is of little value. Philippus Sidetes calls him a teacher and catechist of Alexandria, but with what correctness seems very doubtful. Various anecdotes recorded of him represent him as in company with the other Macarius (No. 1) and with St. Antony. Many miracles are ascribed to him. most of which are recorded by Palladius either as leaving been seen by himself, or as resting on the authority of the saint's former companions, but they are frivolous and absurd. Macarius shared the exile of his namesake [No. 1] in the persecution which the Arians carried on against the orthodox. He died, according to Tillemont's calculation, in A. D. 394, but according to Fabricius, in A. D. 404, at the age of 100, in which case he must have been nearly as old as Macarius the Egyptian. He is commemorated in the Roman Calendar on the 2d January, and by the Greeks on the 19th January. Socrates describes him as characterized by cheerfulness of temper and kindness to his juniors, qualities which induced many of them to embrace an ascetic life. Further Information
Socrat. H. E. 4.23, 24; Sozom. H. E. 3.14, 6.20; Theodoret. H. E. 4.21; Rufin. H. E. 2.4; and apud Heribert Rosweyd, De Vita et Verbis Senior. 2.29; Pallad. Hist. Lausiac. 100.20; Bolland. Acta Sanctor. a. d. 2 Januar.; Tillemont, Mémoires, vol. viii. p. 626, &c. Works
To this Macarius are ascribed the following works-- I. Regula S. Macarii qui habuit sub Ordinatione sua quinque Millia Monachorum.
This Regula, which is extant in a Latin version, consists of thirty " Capita," and must be distinguished from another, which is also extant in a Latin version, under the title of Regula SS. Serapionis, Macarii, Paphnutii et alterius Macarii; to which the first of the two Macarii contributed capp. v--viii., and the second ("alter Macarius") capp. xiii.--xvi. Tillemont and others consider these two Macarii to be the Egyptian and the Alexandrian, and apparently with reason. The Regula S. Macarii, which some have supposed to be the Epistola of Macarius the Egyptian [No. 1] mentioned by Gennadius, is ascribed to the Alexandrian by S. Benedict of Anagni, Holstenius, Tillemont, Fabricius, and Galland. Cave hesitates to receive it as genuine. Editions
Holsten. Codex Regularum, vol. i. pp. 10-14, 18-21, ed. Augsburg, 1759 II. Epistola B. Macarii data ad Monachos
A Latin version of this is subjoined to the Regula; it is short and sententious in style. Editions
The Regula was first printed in the Historia Monasterii S. Joannis Reomaensis (p. 24) of the Jesuit Rouerus (Rouvière), 4to. Paris. 1637; and was reprinted together with the Epistola, in the Codex Regularum of Holstenius (4to. Rome, 1661), and in the Bibliotheca Patrum of Galland, vol. vii. fol. Venice, 1770. III. Τοῦ ἁγίου Μακαριου τοῦ Ἀλεξανδρέως λόγος περὶ ἐξόδου ψυχῆς δικαίων καὶ ἁμαρτωλῶν· τὸ πῶς χωρίζονται ἐκ τοῦ σώματος, καὶ πῶς εἰσιν, Sancti Macarii Alexandrini Sermo de Exitu Animae Justorum et Peccatorum: quotmodo separantur a Corpore, et in quo Statu manent.
In one MS. at Vienna it is ascribed to Alexander, an ascetic and disciple of Macarius. Cave is disposed to ascribe to Macarius of Alexandria the Homiliae of Macarius the Egyptian [No. 1]. Editions
This was printed, with a Latin version, by Cave (who, however, regarded it as the forgery of some later Greek writer), in the notice of Macarius in his Historia Litteraria ad ann. 373 (vol. i. fol. Lond. 1688, and Oxford, 1740-1742); and was again printed, more correctly, by Tollius, in his Insignia Itineris Italici, 4to. Utrecht, 1696. Tollius was not aware that it had been printed by Cave. It is given, with the other works of Macarius of Alexandria, an the Bibliotheca Patrum of Galland. Further Information
Cave, l.c.; Fabric. Bibl. Graec. vol. viii. p. 365; Galland, Biblioth. Patr. Proleg. to vol. vii.; Tillemont, Mémoires, vol. viii. pp. 618, 648; Ceillier, Auteurs Sacrés, vol. vii. p. 712, &c.
3. Of Ancyra, of which city he was metropolitan. Macarius lived in the earlier part of the fifteenth century, and was author of a work against the Latin church and its advocates, entitled Κατα τῆς τῶν Λατίνων κακοδοξίας καὶ κατὰ Βαρλαὰμ καὶ Ἀκινδύνον, Adxersus Maligna Latinorium Dogmata et contra Barlaam et Acindynum. The work is extant only in MS., but has been cited in several places by Allatius in his De Eccles. Occident. et Orient. perpet. Consensione. Allatits characterizes the work as trifling and full of absurdities; but Cave considers that the citations given by Allatius himself by no means justify his censure. (Cave, Hist. Litt. ad ann. 1430; Fabricius, Bibl. Graec. vol. viii. p. 367.)
4. Of Antioch. Macarius was patriarch of Antioch in the seventh century. He held the doctrine of the Monothelites; and having attended the sixth general or third Constantinopolitan council (A. D. 680, 681), and there boldly avowed his heresy, affirming that Christ's will was " that of a God-man" (Δεανδρικήν,); and having further boldly declared that he would rather be torn limb from limb than renounce his opinions, his was deposed and banished. His Ἔκθεσις ῎ητοι ὁμολογία πιστεως, Expositio sive Confessio Fidei; and some passages from his Προσφωνητικὸς πρὸς βασιλέα λόγς, Hortatorius ad Imperatorem Sermo; his Λογος ἀποσταλεὶς Λουκᾷ πρεσβυτέρῳ καὶ μοναχῷ τῷ ἐν Ἀφρικῇ, Liber ad Lucam Presbyterumn et Monachum in Africa missus; and from one or two other of his pieces, are given in the Concilia, vol. vi. col. 743, 902, &c., ed. Labbe; vol. iii. col. 1168, 1300, &c., ed. Hardouin; vol. xi. col. 349, 512, &c., ed. Mansi. (Cave, Hist. Litt. ad ann. 680; Fabric. Bibl. Graec. vol. 8.368.) This heretical Macarius of Antioch is not to be confounded with a saint of later date, but of the same name, " archbishop of Antioch in Armenia," who died an exile at Ghent in Flanders, in the early part of the eleventh century, and of whom an account is given by the Bollandists in the Acta Sanctorum, a. d. 10 Aprilis. Of what Antioch this later Macarius was archbishop is not determined. There is no episcopal city of Antioch in Armenia properly so called.
5. Antonii Discipulus, the Disciple of St. Antony, or, of Pispir (comp. Nos. 1 and 2). Palladius (Hist. Lausiac. 100.25, 26) mentions two disciples of St. Antony, Macarius and Amathas, as resident with and attendant upon that saint, at Mount Pispir, Pispiri, or Pisperi, and as having buried him after his death. These are probably the two brethren mentioned by Athanasius (Vita S. Antonii, c. 21) as having waited on the aged recluse for the last fifteen years of his life. This Macarius of Pispir has been by several writers, both ancient and modern, including Rufinus, and perhaps Theodoret, among the ancients, and Cave and Pritius among the moderns, confounded with one or other of the Macarii, the Egyptian and the Alexandrian (Nos. 1 and 2); but Bollandus (Proleg. ad Vitam S. Anton. c. v. vi. in Acta Sanct. a. d. 17 Jan.) and Tillemont (Mémoires, vol. viii. p. 806) have shown that there are several reasons for distinguishing them; and there is great difficulty in reconciling the known circumstances of either of these Macarii with the close attendance on St. Antony given by Macarius of Pispir. To Macarius of Pispir Possin ascribed the Homiliae and Opuscula of Macarius the Egyptian (No. 1).
6. Of Athos. [No. 13.]
7. Of the Cells, or Junior. Macarius, whom Sozomen calls πρεσβύτερον τω-ν κελλίων, " presbyter of the Cells," i. e. of that part of the desert of Nitria in Egypt which was so called, was a herd boy, who having, while feeding his cattle by the Maraeotic lake, accidentally killed one of his companions, fled into the wilderness in order to avoid the punishment of his homicide. He was thus led to embrace a solitary life, which he followed for nearly thirty years. This Macarius must not be confounded with Nos. 1, 2, or 5, with whom he appears to have been contemporary. (Sozomen, H. E. 6.29; Pallad. Hist. Lausiac. c. xvii.; Tillemont, Mémoires, vol. viii. p. 575.)
8. Chrysocephalus, archbishop of Philadelphia. [Chrysocephalus.]
9. Of Constantinople, patriarch of that see, from 1376 to 1379. There was another Macarius patriarch of Constantinople, in the sixteenth century. (Fabr. Bibl. Graec. vol. viii. p. 368.)
10. Historicus, the Historian. [Macareus.]
11. Hierosolymitanus, or of Jerusalem. Two Macarii were bishops of Jerusalem, one in the early part of the fourth century, before that see was raised to the dignity of a patriarchate; the other in the sixth century.
Macarius I. became bishop in A. D. 313 or 314, on the death of Hermon, and died in or before A. D. 333. He was computed to be the thirty-ninth bishop of the see. His episcopate, therefore, coincides with one of the most eventful periods in ecclesiastical history. There is extant in Eusebius (De Vita Constantin. 3.30-32) and in Theodoret (H. E. 1.17), a letter from Constantine the Great to Macarius, concerning the building of the church of the Holy Sepulchre at Jerusalem. Socrates (H. E. 1.17), Sozomen (H. E. 2.1), and Theodoret (H. E. 1.18), also ascribe to him the discovery, by testing its miraculous efficacy, of the true cross, which had been dug up, with the two on which the thieves had suffered, near the Holy Sepulchre. Macarius was present at the council of Nice (Sozomen, H. E. 1.17; comp. Concilia, vol. i. col. 313, 314, ed. Hardouin); and, according to the very doubtful authority of Gelasius of Cyzicus (apud Concilia, col. 417), took part in the disputations against the Arian philosophers. He separated himself from the communion of Eusebius, the historian, bishop of Caesareia, who was his ecclesiastical superior, on account of his supposed Arianism. (Sozomen, H. E. 2.20; Fabric. Bibl. Gr. vol. viii. p. 369; Bolland. Acta Sanctor. Martii, vol. ii. p. 34, and Maii, vol. iii. Tractatus Praelim. pp. xvi. xvii.; Tillemont, Mémoires, vol. vi.)
Macarius II. was first appointed to the see A. D. 544, by the influence of the monks of Neolaura, "the new monastery," on the death of Petrus or Peter; but his election was disallowed by the emperor Justinian I., because it was reported that he avowed the obnoxious opinions of Origen, and Eustochius was appointed in his room, who bitterly persecuted the Origenists, who were numerous in the monasteries of Palestine. Eustochius was, however, afterwards deposed, but in what year, or from what cause, is not clear and Macarius was restored, after purging himself from suspicion of heresy, by pronouncing an anathema on the opinions of Origen. Victor of Tunes places his restoration in the thirty-seventh year of Justinian (A. D. 563 or 564), and Theophanes in the reign of Justin II., who succeeded Justinian in A. D. 567. He died about A. D. 574, and was succeeded by Joannes. Works
A homily, De Inventione Capitis Praecursoris, by Macarius, bishop of Jerusalem, is extant in MS.; but it is not known by which it was written, though probably by Macarius II. Further Information
Evagr. H. E. 4.37, 39, 5.16; Cyril Scyth. Sabae Vita, 100.90, apud Coteler. Eccles. Graec. Monum. vol. iii. p. 373; Le Quien, Oriens Christ. vol. iii. col. 235, &c.; Bolland. Acta Sanctor. Maii, vol. iii. Tractat. Praelim. pp. xxviii. xxix.; Fabric. Bibl. Graec. vol. viii. p. 369.
12. Junior. [Nos. 2, 7.]
13. Macres, or Macra (ὁ Μακρῆς) or Macrus (ὁ Μακρός), a monk of Mount Athos, and an intimate friend of George Phranza [Phranza], by whose interest he was appointed Hegumenus, or abbot of the monastery of the Almighty (τοῦ Παντοκράτορος), at Constantinople. He also obtained the dignity of Protosyncellus. He was a strenuous opponent of the Latin church; and this involved him in serious disputes with Joseph II., patriarch of Constantinople, who was favourable to the union of the churches. Notwithstanding his hostility to the Latins, Macarius was sent by the emperor Joannes II. Palaeologus, on a mission to the Pope Martin V., preparatory to the summoning of a general council to determine the union, and died on his return in the beginning of the year 1431. It is not clear whether Macarius Macres was the same or a different person from another Macarius, a monk of Xanthopulus, of Jewish origin, and spiritual father to the emperor Manuel Palaeologus (Phranza, 2.1); but it is quite clear that he is to be distinguished from Macarius Curunas (ὁ Κουρουνας), who also was sent by Joannes Palaeologus to the pope, after the death of Macarius Macres (Sguropulus, Hist. Concil. Florent. 2.15,16). Macarius Macres wrote a book against the Latin doctrine of the procession of the Holy Spirit from the Son, with this title, Ὅτι τὸ λεγειν καὶ ἐκ τοῦ Ψοίῦ τὸ πνεῦμα τὸ ἅγιον ἐκπορεύεσθαι οὒτε ἀναγκαῖόν ἐστιν ἀλλὰ καινοτομία τῆς ὀρθοδόξου πίστεως, Quod necessarium non est, sed Innovatio Fidei, dicere et Filio procedere Spiritum Sanctum. This work is extant in MS., and is cited by Allatius in his De Eccles. Occident. et Orient. Perpetua Consens. Some other works by Macarius Hieromonachus are extant in MS., but it is not certain if the writer was our Macarius; a small piece, De Inventione et Translatione S. Euplenmii Martyris, is distinctly ascribed to him. (Phrantza, 2.9, p. 35, ed. Vienna, 1796, pp. 156, 157, ed. Bonn; Sguropulus, l.c.; Fabric. Bibl. Graec. vol. viii. p. 370; Cave, Hist. Litt. ad ann. 1420.) ``
14. Magnes. Some extracts from a work entitled Apologia adversus Theosthenem Evangeliorum Calumniatorem, by a writer whom he termed Magnetes, were given in a Latin version by Franciscus Turrianus, in his tract De Sanctissima Elchlaristia contra Volanumn Polonzhm, Florence, 1575; but nothing was at that time known of the writer, of whom there was not any ascertained notice in the writers of the first eight centuries after Christ. Cave found in a MS. work of Gerimanus of Constantinople (he does not say which Germanus), mention of " one Magnes, a presbyter of Jerusalem," who was present at the synod of Antioch, A. D. 265, at which Paul of Samcsata was deposed and excommunicated; and he identified this Magnes, but without reason, with the writer of the Apologia. Tillemont (Hist. des Empéreurs, vol. iv. p. 308, &c.) has devoted a section to this obscure writer, and Maganus Crusius of Göttingen has most fully discussed the subject in two dissertations, Notitia Macarii Magnetis, and De Δεολολουμένοις Macarii Magnetis, 4to. Gottingen, 1737 and 1745. The name of the author is found in the various forms of Macarius Magnetes (τοῦ Μακαρίου Μαγνήτου), Macarius Magnes (τοῦ Μακαριου Μαγνητος), and Macarius (τοῦ ἀγιου Μακαριου), the last showing that Macarius is a name, not a title ("Beatus"); but it is doubtful whether Magnes is to be understood as a name or as a local designation, "the Magnesian;" and this uncertainty existed as early as the ninth century, when both the writer and his work, which was cited by the Iconoclasts, had become obscure. In a copy of his work, which was found with difficulty by the orthodox of that day, the author was called ἱεραρχὴς, "bishop," and was delineated in episcopal vestments; but his see appears to have been altogether unknown. He is thought by Crusius to have lived near the end of the third or the beginning of the fourth century. There was a Macarius bishop of Magnesia, early in the fifth century, who was one of the opponents of Chrysostom; but if Crusius is correct in fixing the age of our Macarius, this must have been a different person. Works
Macarius wrote, 1. Ἀποκριτικά, Responsiones,
in five books; inscribed to Theosthenes, and not, as Turrianus and others after him had supposed, written against him, but rather against Porphyry.
The work was formerly extant in the library of St. Mark, at Venice, but is not there now. Some extracts are, however, contained in different MSS., and the unpublished Antirrhetica adversus Iconomuchos of Nicephorus of Constantinople, contains many passages. Editions
The extracts given by Turrianus were reprinted, but with some omissions, by Fabricius, in his Delectus Argunentorum et Syllabus Scriptorumn de Veritate Religionis Christianae, and by Galland, in his Bibliotheca Patrum, vol. iii.; and some of the fragments preserved by Nicephorus were published by Crusius, in his Dissertations already referred to. Sermones in Genesin
Another work of Macarius Magnes, Sermones in Genesin, or Commentarius in Genesin, has also perished, with the exception of some fragments. Editions
a portion of the fragments were also inserted by Crusius. Further Information
Tillemont, l.c.; Cave, Hist. Litt. ad ann. 265 and 403; Fabric. Bibl. Graec. vol. vii. p. 296, &c.; Galland. Biblioth. Patrum, Proleg. ad vol. iii. c. xiii.; Ceillier, Auteurs Sacrés, vol. 4.181, &c.
15. Magnus. [No. 1.]
16. Martyrii Scriptor. Works Acta Proconsularia Beatorum Martyrum Tharaci Probi et Andronici
A supplement to the Acta Proconsularia Beatorum Martyrum Tharaci Probi et Andronici, is said by Baronius to have been drawn up by Macarius, Felix, and Verus, Christians, who were spectators of the Martyrdom; but a reference to the original Acta (which were published, with a Latin version, by Emericus Bigotius, Paris, 1680, and by Ruinart in his Acta Martyrum Sincera, and by the Bollandists, in the Acta Sanctorum Octobri, vol. v. p. 560, &c.) shows that the name of the writer was Marcion (Μαρκίων), not Macarius. Editions
Baronius has given a Latin version in his Annales Ecclesiastici, ad ann. 290.
17. Monachus. According to Gennadius of Marseilles, Macarius, a Roman monk, wrote Liber adversus Mathematicos, or as it is described by Rufinus, Opuscula adversus Fatum et Matliesin, now lost. He lived about the end of the fourth century, and was the intimate friend of Rufinus, who inscribed to him his Latin version of the Περὶ ἀρχῶν of Origen, and his Apologia pro Origene. (Gennadius, De Viris Illustr. c. 28; Fabric. Biblioth. Graec. vol. viii. p. 372; Cave, Hist. Litt. ad ann. 401.)
18. The Monothelite. [No. 4.]
19. Patriarcha. [Nos. 4, 9, 11.]
20. Of Philadelphia. [Chrysocephalus.]
21. Romanus. [No. 17.]
22. Rufini Amicus. [No. 17.]
Many other Macarii are enumerated by Fabricius, Biblioth. Graec. vol. viii. p. 367, &c. [J.C.M]