RELIGIOUS ENCYCLOPEDIA
McCrle Macedonius
pastor successively of Kettins, Forfarshire (1843- 1849), of St. Madoes, Perthshire (1849-55), and of Sandyford parish, Glasgow (1855-70). In 1870 he retired to Chislehurst and devoted himself to the composition of religious literature. His publications were very numerous. They are mostly small devotional manuals, characterized by a devout and practical imagination, and have been read by thousands in his own country and in America. Possibly of these the two most famous volumes are The Morning and Night Watches (in one vol., London, 323d thousand in 1904) ; and The Mind and Words of Jesus (in one vol., 341st thousand). He wrote also verse, of which he issued a collected edition, Matin and Vesper Bells (2 vols., 1898). Two of his hymns have found their way into hymn-books, " Christ is coming," and " Everlasting Arms of love." His autobiography, Reminiscences of a Long Life, by the Author of Morning and Night Watches, appeared 1896.
Bibliography: Consult, besides the Beminiscenses, ut. sup, edited by his daughter, S. W. Duffield, English Hymns, pp. 86-87, New York, 1886; Julian, Hymnology, p. 708.
MACEDONIA IN THE APOSTOLIC AGE: After the battle of Pydna (168 B.C.) Macedonia passed under Roman dominion and was divided into four districts. In 146 B.C. it became a province, and under Augustus it passed to the senate; under Tiberius and Claudius it was an imperial charge and was united with Achaia; but after 44 B.C. it belonged again to the Senate. In the third and fourth centuries it was again divided into four provinces. Ptolemseus (iii. 13) thus describes its extent: " On the east the river Nestus formed the boundary toward Thracia, so that Philippi politically belonged to Macedonia. [This agrees with Acts xvi. 9, where the ' man of Macedonia ' appeared to Paul asking him to come over into Macedonia, who went by way of Samothrace directly to Neapolis-Philippi, passing around Thrace.] On the north, Macedonia bordered on Dalmatia-Illyricum; in the west, on the Adriatic Sea. The southern boundary is uncertain." As in other provinces, there was also a provincial council for Macedonia which probably met in Thessalonica, which was called the " first [city] of Macedonia." The principal cities were connected by the Via Egnatia, a fine military road, which Paul used from Neapolis to Thessalonica. From Neapolis, opposite to the island of Thasos, the road led to Philippi, a city founded by Philip of Macedonia. Octavianus planted a Roman colony there (cf. Acts xvi. 12) which was considerably enlarged after the battle at Actium. The population was almost entirely Roman, as the many Latin inscriptions prove. The masters of the prophesying slaves (Acts xvi. 16-21) were Romans. The officers also were Romans (praetors, not politarchs). The number of Jews in Philippi seems to have been not very large, for Paul intended to stay there only a few days, and a congregation seems not to have existed at all. Acts xvi. 13 says nothing of a synagogue (as in xvii. 1), it mentions only a praying-place for women outside of the gate by the river. The next two stations on the Via Egnatia, at which Paul only touched, were Amphipolis and Apollonia.
Then comes Thessalonica, formerly called Thermae. According to Philip it was a free city, the capital of the province. In the time of Strabo it was very populous. It had its politarchs (Acts xvii. 6), though their number is uncertain, also a council (demos, Acts xvii. 5). The politarchs had police jurisdiction and were responsible to the provincial authorities for order and quiet in the city (xvii. 6 sqq). That Paul selected this important commercial city as a missionary field is in accord with his custom; in the Acts a further motive was the fact that a synagogue of the Jews was there. This " would mean that the Jews of the entire district, including those of Amphipolis and Apollonia, centered their worship at Thessalonica " (Zahn) . Thus is explained also why the apostle passed by Amphipolis and Apollonia. The influence of the Jews in Thessalonica must have been very great; it was felt even at Berea, the first city to go over to the Romans after the battle of Pydna. This last was one of the most populous cities of Macedonia. (J. Weiss.)
Bibliography: J. Marquardt, Romische Staatsverwaltung, i. 316-321, Leipsic, 1881; W. M. Leake, Travels in Northern Greece, vol. iii., London, 1835; T. A. Desdevizes-du- Dezert, Geographie ancienne de la Macedoine, Paris, 1863; L. Heuzey, Mission archeologique de Macedoine, Paris, 1876; B. Niese, Geschichte der griechischen und makedonischen Staattn seit der Schlacht bei Chaeronea, 3 parts, Gotha, 1893-1903; W. M. Ramsay, Church in the Roman Empire, pp. 149, 151, 156, 158, 160, London, 1893; idem, St. Paul the Traveller and Roman Citizen, chaps, ix.-x., ib. 1897.
MACEDONIUS, mas"e-do'ni-us, AND THE MACEDONIAN SECT.
Early Accounts (§ 1).
Apparent Facts in Life of Macedonius (§ 2).
Critical Account of His Life (§ 3).
The Sect (§ 4).
Toward the end of the fourth century the name of Macedonius, bishop of Constantinople, became accepted as that of a heresiarch. Jerome, writing in that city about 380, mentions him as intruded into the see by the Arian party, and says that the Macedonian heresy takes its name from him. About
the same time Damasus, in his twenty-
I. Early four anathemas against various here-
Accounts. tics, pronounced one against " the
Macedonians, who, coming out of the Arian stock, changed their name but not their perfidy "; and in 383 and 384 Theodosius enforced repressive measures not only against Eunomians and Arians but also against Macedonians. From this time his name was known in the West as that of a heresiarch. Rufinus relates (c. 402) that the Arians split about 361 into three groups, Arians proper, Eunomians, and Macedonians, and Augustine about the same time enumerates the eastern heretics similarly, and afterward (428) places the Macedonians, " whom the Greeks call also Pneumatomachi," in his list of heretics. The term Macedonians must have been common in Constantinople about 380-384; but it is not met in the older eastern literature — neither in Athanasius, nor in Basil, nor in the list of heretics given by Epiphanius; nor is it used by the council of 381 in the canon (i.) which condemns the " Semi- Arians or Pneumatomachi." Canon vii., which deals with the reception into the Church of " Mace-
Macedonius McGarvey