182). The duration of St. Peter's episcopate is made only a few months (p. 102).
[G.S.]
Macarius (12), presbyter of Athanasius. Early in his episcopate, perhaps in 329 or 330 (if his consecration was on June 8, 328, as Hefele reckons, Councils, ii. 4), Athanasius, on a visitation in Mareotis, was informed that a layman named Ischyras was exercising priestly functions. Macarius was sent to summon the offender before the archbishop, but Ischyras being ill, his father was requested to restrain him from the offence. Ischyras, recovering, fled to the Meletians, who invented the accusation that Macarius, by order of Athanasius, had forced the chapel of Ischyras, overthrown his altar, broken the chalice, and burnt the sacred books (Athan. Apol. c. Ar. c. 63; Socr. i. 27; Hilar. Pict. Fragm. ii. § 18). Macarius is next found at the imperial court at Nicomedia on a mission with another priest, Alypius, when three Meletian clergy, Ision, Eudaemon, Callinicus, brought their accusation against Athanasius in reference to the linen vestments. Macarius and Alypius were opportunely able to refute the calumny (Socr. i. 27; Soz. ii. 22). This may have been late in 330 or early in 331; Pagi's date 328 seems too early. Macarius and the three Meletians were still there when Athanasius arrived (331) on a summons from Constantine; the Meletians brought against the archbishop the fresh charge of supplying money to Philumenus and Macarius was charged with the breaking of the chalice (Hefele, ii. 13). The charge was easily disproved. Macarius again assisted Athanasius when charged with the murder of Arsenius. When Arsenius had been found alive and John Arcaph had confessed the fraud, Macarius was sent to Constantinople to inform Constantine of the collapse of the whole calumny (Athan. Apol. c. Ar. cc. 65, 66). Macarius was dragged in chains before the council at Tyre in 335, and when the commission was sent by that council to Mareotis to investigate the affair of the chalice, which was still charged against Athanasius, Macarius was not allowed to accompany it, but was left in custody at Tyre. Athan. Apol. c. Ar. cc. 71, 72, 73; Mansi, ii. 1126, 1128, B, C; Hefele, ii. 14–23; Tillem. viii. 19–23.
[C.H.]
Macarius (17). Two hermits or monks of this name both lived in Egypt in the 4th cent.; their characters and deeds are almost indistinguishable. The elder is called the Egyptian, the younger the Alexandrine. One of them was a disciple of Anthony and the master of EVAGRIUS, and one of them dwelt in the Thebaid. Jerome speaks of Rufinus (Ep. iii. 2, ed. Vall. a.d. 374) as "being at Nitria, and having reached the abode of Macarius." Yet Rufinus, who lived 6 years in Alexandria and the adjoining monasteries, describes the residence of Macarius (Hist. Mon. 29)—which he names Scithium and says was a day and a half's journey from the monasteries of Nitria—from the accounts of others rather than as an eye-witness. Rufinus, however, seems to have seen both hermits (Apol. Ruf. ii. 12). The stories about them are of a legendary character. Rufinus, Hist. Mon. 28, 29, and Hist. Eccl. ii. 4, 8; Palladius, 19, 20; Soz. iii. 13; Socr. iv. 18; Gennad. d. V. Ill. 11; Martyrolog. Rom. Jan. 5 and 15.
[W.H.F.]
Macarius (24), a Christian of Rome who (end of 4th cent.) wrote on the divine providence in opposition to heathen notions of fate and astrology. Finding some difficulties, he dreamed of a ship bringing relief to his doubts. Rufinus just at this time arriving from Palestine, Macarius saw in this the interpretation of his dream and sought from him light from the Greek fathers. Rufinus trans. for him Origen's eulogy on the martyr Pamphilus (said by Jerome to be really by Eusebius) and also Origen's περί Ἀπχῶν, the publication of which led to violent controversy. [HIERONYMUS; ORIGEN.] Jerome calls him Ὅλβιος, saying, "Tunc discipulus Ὄλβιος, vere nominis sui si in talem magistrum non impegisset" (Ep. cxxvii. ad Princ. ed. Vall.)
[W.H.F.]
Macedonius (2), bp. of Constantinople.
At bp. Alexander's death in 336 party feeling ran high. His orthodox followers supported Paul, the Arians rallied round Macedonius. The former was ordained bishop, but did not hold his bishopric long. The emperor Constantius came to Constantinople, convened a synod of Arian bishops, banished Paul, and, to the disappointment of Macedonius, translated Eusebius of Nicomedia to the vacant see (a.d. 338). Eusebius's death in 341 restarted hostilities between the partisans of Paul and Macedonius. Paul returned, and was introduced into the Irene church of Constantinople; Arian bishops immediately ordained Macedonius in St. Paul's church. So violent did the tumult become that Constantius sent his general Hermogenes to eject Paul for a second time. His soldiers met with open resistance; the general was killed and his body dragged through the city. Constantius at once left Antioch, and punished Constantinople by depriving the people of half their daily allowance of corn. Paul was expelled; Macedonius was severely blamed for his part in these disturbances, and for allowing himself to be ordained without imperial sanction; but practically the Arians triumphed. Macedonius was permitted to officiate m the church in which he had been consecrated. Paul went to Rome, and he and Athanasius and other orthodox bishops expelled from their sees were sent back by Julius with letters rebuking those who had deposed them. Philip the prefect executed the fresh orders of the emperor in hurrying Paul into exile to Thessalonica, and in reinstating Macedonius, but not without bloodshed (Socr. ii. 16).
Macedonius held the see for about six years, while letters and delegates, the pope and the emperors, synods and counter-synods, were debating and disputing the treatment of Paul and Athanasius. In 349 the alternative of war offered by Constans, emperor of the West, induced Constantius to reinstate Paul; and Macedonius had to retire to a private church. The murder of Constans (a.d. 350) placed the East under the sole control of Constantius, and Paul was at once exiled. Imperial edicts followed, which permitted the Arians to claim to be the dominant faction in the church.
Macedonius is said to have signalled his return to power by acts which, if truly reported, brand him as a cruel bigot. The Novatianists suffered perhaps even more
