RELIGIOUS ENCYCLOPEDIA
Macedonius McGarvey
edged, and the prompt response of Meletius of Antioeh. The breach between Basil of Csesarea and Eustathius in 373 seems to have marked a turningpoint in the controversy. The Pneumatomachi were regarded as semi-Arians, and condemned as such in 381, although it is doubtful whether any of them were heterodox in their Christology. Gregory Nazianzen, preaching in Constantinople on the Pentecost of that year, speaks of them as " sound in regard to the Son," and efforts were made to tvin them in a brotherly spirit by reminding them of their acceptance of the Nicene Creed — which, it must be remembered, did not attempt to define the doctrine of the Holy Spirit. Refusing to treat and leaving the council to the number of thirty-six, they were condemned as heretics, and, after fruitless negotiations in 383, became subject to the edicts of Theodosius. But Macedonius had nothing to do with the development after 360. That the Pneumatomachi in Constantinople were named after him about 380-387 was due to the fact that his disciples there, holding aloof from the dominant Homoians, were not strong enough after his death to set up a bishop of their own, and were thus still called after the man whose deposition had inaugurated their separation from the Homoians. In a word, it has seldom been the ill fortune of a man to win the name of a heresiarch on such slight grounds as have sufficed in the case of Macedonius. According to Socrates, none of the separatist groups were persecuted or disturbed in their worship except the Eunomians, and Nestorius was the first, at Constantinople and Cyzicus, to take away the churches of the " Macedonians " and thus force some of them back into the orthodox fold. The rest probably died out by degrees. See Arianism. (F. Loofs.)
Bibliography: The sources are indicated in the text. Consult further: the Opera of Damasus in MPL, xiii. 109- 442; J. Vogt, Bibliotheca historiccs hceresiologicce, i. 1, pp. 165-199, Hamburg, 1723; F. Loofs, Eustathius von Sebaste, Halle, 1898; J. Gummerus, Die hombusianische Partei bis zum Tode des Konstantius, Leipsic, 1900; Neander, Christian Church, v. 186; Moeller, Christian Church, i. 392-393; Schaff, Christian Church, iii. 639-640, 664.
MacEWEN, ALEXANDER ROBERTSON: United Free Church of Scotland; b. at Edinburgh May 14, 1851. He studied at Glasgow (1866-70), Balliol College, Oxford (B.A., 1874), Gottingen, and the United Presbyterian Hall, Glasgow (1877-80). In 1874-75 he was deputy professor of Greek, and from 1875 to 1877 assistant professor of Latin in the University of Glasgow, where he was also classical examiner for degrees in 1881-84. He was pastor of the United Presbyterian Church at Moffat (1880- 1886), of Anderston Church, Glasgow (1886-89), and of Claremont Church, in the same city (1889- 1901). Since 1901 he has been professor of church history in New College, Edinburgh. He is secretary of the Christian Unity Society for Scotland. In theology he describes himself as liberal and Evangelical, and as belonging to the historical school, as well as a " resolute advocate of central and unifying beliefs," although non-controversial and declining to be ranked with any party. He has edited John Ker's Lectures on Preaching (London, 1886), and has written: Life of Alexander Mac- Ewen, D.D., his father (Glasgow, 1875}; Origin of VII.— 8
Roman Satiric Poetry (Oxford, 1876); St. Jerome (London, 1878); The Eastern Church in Greece (1890); Life and Letters of Principal Cairns (1894); and The Erskines, Ebenezer and Ralph (Edinburgh 1900).
McFADYEN, JOHN EDGAR: Presbyterian; b. at Glasgow, Scotland, July 17, 1870. He was educated at the universities of Glasgow (M.A., 1890), Oxford (B.A., 1895), and Marburg, and at the Free Church College, Glasgow, and was successively Snell exhibitioner, Oxford (1890-93) and George A. Clark fellow, Glasgow (1893-97). Since 1898 he has been professor of Old-Testament literature and exegesis at Knox College, Toronto. In theology he is " a believer in reverent but fearless investigation." He has written: The Messages of the Prophetic and Priestly Historians (New York, 1900); The Divine Pursuit (Chicago, 1900); In the Hour of Silence (1902); Old Testament Criticism and the Christian Church (New York, 1903); The Messages of the Psalmists (1904); Introduction to the Old Testament (1905); The Prayers of the Bible (1906) ; Ten Studies in the Psalms (1907) ; and The City with Foundations (1909).
McFARLAND, JOHN THOMAS: Methodist Episcopalian; b. at Mt. Vernon, Ind., Jan. 2, 1851. He was educated at Iowa Wesleyan University, Simpson College, Indianola, la. (A.B., 1873), and the School of Theology, Boston University (B.D., 1878). His principal pastorates, since he entered the ministry in 1873, have been at the First Methodist Episcopal Church, Peoria, 111. (1880-82), Grace Methodist Episcopal Church, Jacksonville, 111. (1891-96), New York Avenue Methodist Episcopal Church, Brooklyn, N. Y. (1897-99), and First Methodist Episcopal Church, Topeka, Kan. (1899- 1905). He was vice-president of Iowa Wesleyan University from 1882 to 1884, and president from 1884 to 1891, and since 1894 has been secretary of the Sunday-school Union and editor of the Sundayschool literature for his denomination.
McGARVEY, JOHN WILLIAM: Disciple; b. at Hopkinsville, Ky., Mar. 1, 1829. He was educated at Bethany College, Bethany, W. Va. (A.B., 1850), and after conducting a private school for boys from 1850 to 1852 and being the head of a boarding-school from 1856 to 1858, besides holding pastorates at Fayette, Mo., Dover, Mo., and Lexington, Ky., was appointed professor of sacred history at the College of the Bible, Lexington, in 1865, a position which he still retains. Since 1895 he has also been president of the same institution. He was president of the Kentucky Christian Missionary Society for nearly forty years and of the Christian Education Society for over thirty, and has been editor of the department of Biblical criticism in The Christian Standard (Cincinnati) since 1893. In theology he is strongly conservative on questions connected with Biblical criticism. He has written: Commentary on the Acts of the Apostles (Cincinnati, O., 1863); Commentary on Matthew and Mark (1867); Lands of the Bible (1881); Text and Canon of the New Testament (1886); Credibility and Inspiration of the New Testament (1891); McGarvey' s
McGarvey Mackenzie