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cathedral was rebuilt and consecrated b;)r Bishop Jeron3rmo d& Matta (1S45-59), who also founded a convent for the education of girls and committed the diocesan seminary' to the care of the Jesuits. Manuel B. de S. Ennes, Fellow of the University of Coimbra, Bishop of Macao from 1874 to 1883, was noted in his time for the doctoral thesis in which he refuted the soeptieEd Christology of Friedrich Strauss; it was his task to execute the Letter Apostolic, " Universis Orbis Ecclesiis ", giving new boundaries to the diocese. This bishop did much for the missions in the island of Timor, as did also his successor, Jos^ M. de Carvalho (1897-1902), who divided that mission into two vica- riates, one of which was entrusted to the Society of Jesus. The present (twenty-first) Bishop of Macao. Dom J. P. d'Azevedo e Castro, formerly vioe-rector ot the seminary of Angra, was installed in 1902. During his incumbency of the see. the change of territory be- tween his diocese and the Prefecture Apostolic of Kwang-Tung, ordered by the pope, has been accom-

Slished in spite of serious difficulties; the Franciscan [issionary Sisters of Mary have been placed in charge of the convent of St. Rose of Lima, the CoUegio de Perse veranda has been founded for homeless women, under the Canossian Sisters (who have also opened a school for girls at Malacca), and an industrial school fm* Chinese boys has been opened by the fathers of the Salesian Society.

With an aggregate population of about 8,000,000, of whom only about 50,000 are Christians, the spiritual activities of this diocese necessarily take the form, to a great extent, of preaching to the heathen. In the city of Macao, which is divided into three parishes, the diocesan seminary, under the direction of Jesuit fathers, educates some 120 ecclesiastics, Portuguese and natives. The Society of Jesus and the Salesian Society are the only religious institutes for men now

il910) established in the diocese; religious institutes or women are represented by the Franciscan and Canossian Sisters, the total number of sisters being about 100. There are at present 70 priests in the dio- cese, including, besides Europeans, a certain number of Eurasians, Chinese, and even natives of India. In Macao itself the race most largely represented is still the Chinese; in Malacca and Singapore^ also^ many Chinese are still to be found side by side with the native Malays and the other races, including Euro- peans, collected in those great commercial centres. The missionaries in Timor have to deal, mainly, with two races, the Malay and the Papuan. The full- blooded Malay is usuall^^ a Mohammedan, and is rarely converted to Christianity; the Papuan is far more tractable in this direction. A serious difficulty for the missionaries is the vast number of languages and dialects spoken in Timor. The Catholic being the state religion of Portugal, the prisons and the five govern- ment hospitals at Macao and in Portuguese Timor are idl open to the ministrations of Catholic priests and sisters; three of these hospitals have chaplains of their own. The government also maintains on the islands of Coloane and Dom Jodo, near Macao, two leper- houses, which are frequently visited by missionaries and .sisters.

Besides the " League of Suffrages", to aid the souls of those who have departed this life in the service of the missions, numerous pious associations flourish in the diocese — the Sodality of Our Lady, for students; the Sodality of Our Lad}r of Sorrows, for married women; the Confraternities of the Holy Rosary, Nossa Senhora dos Remedies, the Immaculate Con- eeption, St. Anthony, and Senhor dos Passos; the Third Order of St. Francis. The Apostle^hip of Prayer has been canonically erected and is busily engaged at Macao and in many of the missions. Lastly, the pious association of the Bread of St. Anthony is devoted to relieving the sufTerings of the poor.

Jo£o Pauuno d'Azeveix) b Castbo.

Macftrios. Saint, Bishop of Jerusalem (212-^). The date of Macarius's accession to the episcopate la foimd in St. Jerome's version of Eusebius's "Chron- icle" (ann. Abr. 2330). His death must have been before the council at Tyre, in 335, at which his suc- cessor, Maximus, was apparently one of the bishops present. Macarius was one of the bishops to whom St. Alexander of Alexandria wrote warning them a^nst Anus (Epiph., "Haer.", LXIX, iv). The vigour of his opposition to the new heresy is shown by the abusive manner in which Arius speaks of him in his letter to Eusebius of Nicomedia (Theodoret, Nicffia, and two conjectures as to the part he played there are worth mentioning. The first is that there was a passage of arms between him and his metro- politan, Eusebius of Cssarea, concerning the rights of their respective sees. The seventh canon of the council — ** As custom and ancient tradition show that the bishop of iEHa [Jerusalem] ought to be honoured, he shall have precedence; without prejudice, however, to the dignity which belongs to the Metropolis'' — by its vagueness suggests that it was the result of a drawn battle. The second conjecture is that Ma- carius, together with Eustathius of Antioch, had a good deal to do with the drafting of the Creed finally adopted by the Council of Nicsa. For the grouncis of this conjecture (expressions in the Creed recalling those of Jerusalem and Antioch) the reader may consult Hort, "Two Dissertations", etc., 58 sqq.; Hamack, '^Dogniengesch.", II (3rd edition),* 231; Kattenbusch, ''Das Apost. Symbol." (See index in vol. II.)
 * 'H. E.", I, 4). He was present at the Council of

From conjectures we may turn to fiction. In the "History of the Council of Nicsea" attributed to Gelasius of Cyzicus there are a niunber of imaginary disputations between Fathers of the Council and philosophers in the pay of Arius. In one of these dis- putes where Macarius is spokesman for the bishops he defends the Descent into Hell. This, in view of the Question whether the Despent into Hell was found in tne Jerusalem Creed ^ is interesting^ especially as in other respects Macarius's language is made conform- able to that Creed (cf Hahn, "Symbole". 133). Ma- carius's name appears first among those ot the bishops of Palestine who subscribed to the Council of Nicsea; that of Eusebius comes fifth. St. Athanasius, in his encyclical letter to the bishops of Egypt and Libya, places the name of Macarius (who had been long dead at that time) among those of bishops renowned for their orthodoxy. Sosomen (H. E., II, 20) narrates that Macarius appointed Maximus, who afterwards succeeded him. Bishop of Lydda, and that the ap- pointment did not take effect because the people of Jerusalem refused to part with Maximus. He also gives another version of the story, to the effect that Macarius himself changed his mmd, fearing that, if Maximus was out of the way, an unorthodox bishop would be appointed to succeed him (Macarius). Tillemont (M6m. Eccl^s., VI, 741) discredits this story (1) because Macarius by so acting would have contravened the seventh canon of Niccea; (2) because Aetius, who at the time of the council was Bishop of Lydda, was certainly alive in 331, and very probably in 349. Of course, if Aetius outlived Macarius, the story breaks down; but if he died shortly after 331, it seems plausible enough. The fact that Macarius was then nearing his end would explain the reluctance, whether on his part or that of his flock, to be deprivea of Maximus. Tillemont's first objection carries no weight. The seventh canon was too vague to secure from an orthodox bishop like Macarius very strict views as to the metropolitan rights of a Semi-Arian like Eusebius. St. Theophanes (d. 818) in his " Chronog- raphy" makes Constantine, at the end of the Council of Nicaea, order Macarius to search for the sites of the Resurrection and the Passion, and the True Cross. It