banished bp. of Constantinople. His efforts resulted in Paul's restoration in 341. In 342 a deputation of four Arian bishops arrived at Trèves, hoping to win Constans to their views. They brought a creed of compromise, but Maximin was inflexibly hostile, refused them communion, and was mainly instrumental in securing the rejection of their proposals (Hilar. Hist. Frag. iii. ed. Maff. ii. 662, 663, in Patr. Lat. x. 674, 675). In 343 Maximin was present at the council of Milan (Hist. litt. de la France, i. B. 111). Whether he was also at the great council of Sardica, 343 or 344, is not quite certain, but he assented to its decisions (Athan. Apol. contr. Arianos, § 50, ed. Benedict. i. 168; Hilar. ib. ii. 647, in Patr. Lat. 659). His prominent part in the conflict with Arianism is shewn by the special excommunication pronounced against him at the heretical council of Philippopolis (Hist. Frag. iii. 27).
Maximin's cult was established from very early times. The legends that collected round his name are embodied in two biographies, one by an anonymous monk of St. Maximin in 8th cent. (Boll. Acta SS. Mai. vii. 21–25), the other by a Lupus, who, in the opinion of Ceillier (xii. 511) and others, was Lupus, bp. of Châlons. It is in Migne, Patr. Lat. cxix. 665–680. According to their story, Maximin was a native of Poitou, brother of Maxentius, bp. of Poictiers. Drawn to Treves by the favour of St. Agricius, he was ordained by him and succeeded him in the see. Against the Arian heresy, then in the ascendant, he boldly contended and suffered much persecution. He summoned a council at Cologne, which condemned Euphratas, the bp. of that city, who denied the divinity of Christ. (This council is now admitted to be fictitious; see Baron. Ann. 346, vii. sqq.; Rettberg, Kirchengeschichte Deutschlands, i. 131). He died in Aquitaine after an episcopate of 17 years, and was buried there. For the early history of his famous monastery see Gall. Christ. xiii. 523 sqq.; Rettberg, u.s. i. 474.
[S.A.B.]
Maximinus (6), Arian bp. of Hippo Regius, who came with the Gothic soldiers into Africa a.d. 427, 428, and held a discussion with St. Augustine on the Trinity. Augustine, later, replied in 2 books, which, with that which contains the discussion, exhibit the arguments for and against the Arian doctrine. The line of argument taken by Augustine resembles so strongly that expressed in our Athanasian creed that if this were lost it might almost be supplied from this treatise. August. Coll. cum Max. and Contra Max. i. ii. Opp. vol. viii. pp. 719–819, ed. Migne; Vit. Poss. 17; Ceillier, vol. ix. 359–361.
[H.W.P.]
Maximus (2) Magnus, Christian emperor in the West, a.d. 383–388.
Authorities.—Besides the regular historians, of whom Zosimus (iv. 35–46) gives most original matter, St. Ambrose has special notices, Epp. 24 (narrative of his embassies), 20, § 23, and 40, § 23; Symmachus, Ep. ii. 31; Sulpicius Severus, almost contemporary, Chron. ii. 49–51, Vita S. Martini, 20, Dialogus, ii. 6, iii. 11. The best modern books are De Broglie, L’Eglise et l’Empire au IVme siècle (Paris, 1866), vol. vi. and H. Richter, Weströmische Reich (Berlin, 1865), pp. 568 ff., cf. T. Hodgkin, Italy and her Invaders (Oxf. 1880), vol. i. pp. 147–155.
History.—Magnus Maximus was a Spaniard by birth (Zos. iv. 35) and a dependant of the family of Theodosius, with whom he served in Britain. In 383 he was proclaimed emperor by the soldiers in Britain, where he held some command, apparently not a very high one. He landed in Gaul at the mouth of the Rhine, and was met by the army of Gratian somewhere near Paris. The troops came over to him, and Maximus suddenly found himself in possession of the western provinces. Gratian was killed at Lyons, Aug. 25, and, as was generally reported, by the orders of Maximus himself: The Western empire was thus in great danger, since Valentinian II. was a mere weak boy, and Theodosius was occupied in the East. It shews the position of St. Ambrose that he was chosen by the empress-mother, Justina, to treat for peace at this crisis (S. Ambr. Ep. 24, §§ 3, 5, 7). Peace was made, Maximus being acknowledged as Augustus and sovereign of the Gauls, side by side with Valentinian and Theodosius.
This state of things lasted for some years, during which Maximus, who had been baptized just before his usurpation, busied himself much with church affairs, being desirous to obtain a reputation for the strictest orthodoxy. Western writers, Sulpicius Severus and Orosius, though treating Maximus as a usurper, give him, on the whole, a good character, Sulpicius making exception on the score of his persecution of the Priscillianists and his love of money (Sulp. Dial. ii. 6; Oros. vii. 34). Thus Maximus was in general an able and popular ruler, at least in his own dominions, giving his subjects what they most wanted, some feeling of security and peace. But we must join in the censure passed upon his treatment of the Priscillianists by pope Siricius (synod of Turin, a.d. 401, can. 6, Hefele, Councils, § 113), St. Ambrose, and St. Martin of Tours. Ambrose, indeed, was a political opponent, but Maximus courted Siricius, and was very obsequious to Martin. The Priscillianist heretics, who held a mixture of Gnostic, Manichean, and Sabellian opinions, had been condemned by a synod at Saragossa in 380. Their opponents, Ithacius bp. of Ossonuba, and Idacius bp. of Emerita, found in Maximus a ready instrument of persecution. The Priscillianists were ordered to appear before a synod at Bordeaux in 384, where one of their chiefs, bp. Instantius, was condemned as unworthy of the episcopal office. Priscillian denied the competency of the synod, and appealed to the emperor. St. Martin besought him to abstain from bloodshed, and to remit the case to ecclesiastical judges. Ithacius, their most vehement accuser, did not hesitate to charge Martin himself with Priscillianism, but, for a time, better influences prevailed, and Maximus promised that no lives should be taken. After Martin's departure, however, other bishops persuaded Maximus to remit the case to a secular judge, Evodius, and finally the emperor condemned Priscillian and his companions, including a rich widow Euchrocia, to be beheaded. Instantius and same others were exiled. A second synod, held at Trèves in 385, approved
