_-_Oratorio_del_Crocifisso_-_Saints_Helena_and_Macarius_by_Giandomenico_Tiepolo.jpg)
Giovanni Domenico Tiepolo (1727–1804).
Hélène de
Constantinople découvre la Vraie Croix avec Macaire de Jérusalem Huile sur toile (1745 -1749), Église San Polo, Oratoire du Crucifix
Saint Macaire de Jérusalem, patriarche de Jérusalem
Patriarche de Jérusalem de 313
à sa mort, il fut un bâtisseur grâce à l'appui de l'impératrice sainte Hélène.
Il fit construire les basiliques du Saint Sépulcre, du Mont des Oliviers et de
Bethléem. Il combattit vigoureusement l’hérésie arienne. Il mourut en 334.
Saint Macaire de Jérusalem
Patriarche de
Jérusalem (✝ 334)
Patriarche de
Jérusalem de 313 à sa mort, il fut un bâtisseur grâce à l'appui de
l'impératrice sainte
Hélène. Il fit construire les basiliques du Saint Sépulcre,
du Mont des Oliviers et de Bethléem.
Commémoraison de saint Macaire, évêque de Jérusalem, vers 325. À son
instigation, les lieux saints furent purifiés et ornés de saintes basiliques
par Constantin
le Grand et sa mère, sainte Hélène.
Martyrologe
romain
St. Macarius
Bishop of Jerusalem (312-34). The date of Macarius's accession to
the episcopate is found in St. Jerome's version of Eusebius's "Chronicle" (ann. Abr. 2330). His death must
have been before the council at Tyre, in 335, at which his successor, Maximus, was
apparently one of the bishops present. Macarius was one of the bishops to whom St. Alexander of Alexandria wrote
warning them against Arius (Epiphanius, "Hær.", 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, Church History I.4). He was present at the Council of Nicæa, 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 metropolitan, Eusebius of Cæsarea, concerning the rights of their respective sees. The seventh canon of the council—"As
custom and ancient tradition show that the bishop of Ælia [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 Macharius, together with Eustathius of Antioch, had a good deal to do with
the drafting of the Creed finally adopted by the Council of Nicæa. For the grounds of this conjecture (expressions
in the Creed recalling those of Jerusalem and Antioch) the reader may consult Hort,
"Two Dissertations", etc., 58 sqq.; Harnack,
"Dogmengesch.", II (3rd edition), 231; Kattenbusch, "Das Apost. Symbol."
(See index in vol. II.)
From conjectures we may
turn to fiction. In the "History of the Council of Nicæa" attributed
to Gelasius of Cyzicus there are a number of imaginary
disputations between Fathers of the Council and philosophers in the pay of Arius. In one of these disputes
where Macarius is spokesman for the bishops he defends the Descent into Hell. This, in view of the question whether the Descent into Hell was found in the Jerusalem Creed, is interesting, especially as in other
respects Macarius's language is made conformable to that Creed (cf Hahn,
"Symbole", 133). Macarius's name appears first among those of the bishops of Palestine who subscribed to the Council of Nicæa; 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. Sozomen (Church History II.20) narrates that Macarius appointed Maximus, who
afterwards succeeded him, Bishop of Lydia, and that the appointment did not
take effect because the poeple of Jerusalem refused to part with Maximus. He also gives
another version of the story, to the effect that Macarius himself changed his
mind, fearing that, if Maximus was out of the way, an unorthodox bishop would be appointed to succeed him (Macarius). Tillemont (Mém. Ecclés., VI, 741) discredits this story
(1) because Macarius by so acting would have contravened the seventh canon of
Nicæa; (2) because Aëtius, who at the time of the council was Bishop of Lydda, was certainly alive in 331, and very probably
in 349. Of course, if Aëtius 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 deprived 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 "Chronography" makes
Constantine, at the end of the Council of Nicæa, order Macarius to search for the sites of the
Resurrection and the Passion, and the True Cross. It is likely enough that this is what
happened, for excavations were begun very soon after the council, and, it would
seem under the superintendence of Macarius. The huge mound and stonework with
the temple of Venus on the top, which in the time of Hadrian had been piled up over the Holy Sepulchre,
were demolished, and "when the original surface of the ground appeared,
forthwith, contrary to all expectation, the hallowed monument of our Saviour's Resurrection was discovered" (Eusebius, Vit. Const., III, 28). On hearing the news
Constantine wrote to Macarius giving lavish orders for the erection of a church
on the site (Eusebius, Ib., III, 30; Theodoret, Church History I.16). Later on, he wrote another letter "To
Macarius and the rest of the Bishops of Palestine" ordering a church to be
built at Mambre, which also had been defiled by a pagan shrine. Eusebius, though he gives the superscription as above,
speaks of this letter as "addressed to me", thinking, perhaps of his metropolitan dignity (Vit. Const., III, 51-53). Churches
were also built on the sites of the Nativity and Ascension
Sources
Acta SS., 10 March; VENABLES in Dict. Christ. Biog., s.v.
Bacchus, Francis Joseph. "St. Macarius." The Catholic Encyclopedia. Vol. 9. New York: Robert Appleton Company, 1910. 9 Mar. 2017 <http://www.newadvent.org/cathen/09482a.htm>.
Transcription. This article was transcribed for New
Advent by WGKofron.
Ecclesiastical approbation. Nihil
Obstat. October 1, 1910. Remy Lafort, Censor. Imprimatur. +John M. Farley, Archbishop of New York.
SOURCE
: http://www.newadvent.org/cathen/09482a.htm
Died c. 335. Saint Macarius was named bishop of Jerusalem in 314. He fought the Arian heresy and was one of the signers of the decrees of the Council of Nicaea. According to legend, he was with Saint Helena when she found three crosses and was the one who suggested that a seriously ill woman be touched with each of the crosses; when one of them instantly cured her, it was proclaimed the True Cross. He was commissioned by Constantine to build a church over Christ's sepulcher and supervised the building of the basilica that was consecrated on September 13, 335. He died soon thereafter (Benedictines, Delaney, Encyclopedia).
Macarius of Jerusalem B (RM)
Died c. 335. Saint Macarius was named bishop of Jerusalem in 314. He fought the Arian heresy and was one of the signers of the decrees of the Council of Nicaea. According to legend, he was with Saint Helena when she found three crosses and was the one who suggested that a seriously ill woman be touched with each of the crosses; when one of them instantly cured her, it was proclaimed the True Cross. He was commissioned by Constantine to build a church over Christ's sepulcher and supervised the building of the basilica that was consecrated on September 13, 335. He died soon thereafter (Benedictines, Delaney, Encyclopedia).
SOURCE :
http://www.saintpatrickdc.org/ss/0310.shtml
Saint Macarius of
Jerusalem
Macario vive come vescovo un momento importantissimo. Dopo l’ultima persecuzione anticristiana, ordinata e poi disdetta dall’imperatore Galerio (anni 305-311), i suoi successori, Costantino e Licinio, danno ai cristiani piena libertà di praticare la loro fede, di celebrare il culto, di costruire chiese.
È la “pace costantiniana” estesa a tutto l’Impero, e dunque anche a Gerusalemme, dove Macario si mette al lavoro; ottiene dal sovrano il consenso per abbattere il Campidoglio, e così fa tornare alla luce l’area del Calvario e del Sepolcro. Su di essa sorgerà più tardi la basilica grandiosa della Risurrezione. Qui verrà in pellegrinaggio anche Elena, la vecchia madre di Costantino, prima di una serie infinita di pellegrini.
Negli stessi anni c’è nel mondo cristiano un’aspra divisione, provocata dalla dottrina del prete libico Ario, sulla natura di Gesù Cristo. Macario, da Gerusalemme, si oppone subito alla dottrina ariana, e interviene poi nel maggio del 325 al Concilio celebrato a Nicea (presso Costantinopoli), dove viene confermata la dottrina tradizionale.
Si ritiene anzi che il vescovo Macario sia stato uno degli autori del “Simbolo niceno”, ossia del Credo che ancora oggi pronunciamo nella Messa, professando la fede "in un solo Dio, Padre Onnipotente" e "in un solo Signore, Gesù Cristo... Dio vero da Dio vero".
Autore: Domenico Agasso
Saint Macarius of
Jerusalem
Also known as
- Macario
Profile
Bishop of Jerusalem
in 314. Fought Arianism.
Participated in and signed the documents of the Council of Nicaea, and helped formulate the Nicene Creed. When Saint
Helena discovered a collection of crosses, one of which was the True
Cross, Macarius suggested identifying the real one by touching them to a
seriously ill woman, and seeing which one cured her. Supervised the construction of the church of the Holy Sepulcher.
- 335 of natural causes
San Macario di Gerusalemme Vescovo
Vescovo di Gerusalemme dal
313 al 334
Conosciamo Macario soltanto come vescovo di Gerusalemme. Ma al suo tempo Gerusalemme non
c'è più. Già nell'anno 70 il Tempio era stato distrutto. Nel 135, poi, la città
stessa è stata rasa al suolo: sulle sue rovine è sorta Aelia Capitolina, col
suo Campidoglio costruito sul luogo della sepoltura di Gesù. Macario vive come
vescovo un momento importantissimo. La "pace costantiniana" si
estende a tutto l'Impero. Macario ottiene dal sovrano il consenso per abbattere
il Campidoglio, e così fa tornare alla luce l'area del Calvario e del Sepolcro.
Macario, inoltre, si oppone alla dottrina ariana, e interviene poi nel maggio
del 325 al Concilio celebrato a Nicea. Si ritiene che il vescovo Macario sia
stato uno degli autori del Simbolo niceno, ossia del Credo che ancora oggi
pronunciamo. (Avvenire)
Etimologia:
Macario = felice, beato, dal greco
Emblema: Bastone
pastorale
Martirologio
Romano: Nello stesso giorno, commemorazione di san Macario, vescovo di
Gerusalemme, per esortazione del quale i luoghi santi furono riportati alla
luce da Costantino il Grande e da sua madre sant’Elena e nobilitati con la
costruzione di sacre basiliche.
Il suo
nome, Macario, significa “felice”, “beato”. Ma ci sono ignote la sua famiglia,
il luogo di origine e buona parte della sua vita. Lo conosciamo soltanto come
vescovo di Gerusalemme, la città che è santa per gli Ebrei come luogo
dell’unico Tempio innalzato all’unico Dio, e per i cristiani, come luogo della
crocifissione e della risurrezione di Gesù Cristo. Ma, all’epoca di Macario,
Gerusalemme non c’è più. Già nell’anno 70, dopo aver schiacciato
un’insurrezione antiromana, il futuro imperatore Tito aveva distrutto il
Tempio. Nel 135, poi, dopo un’altra rivolta al tempo dell’imperatore Adriano,
la città stessa è stata rasa al suolo, perdendo anche il nome: sulle sue rovine
è sorta infatti una colonia romana chiamata Aelia Capitolina, col suo
Campidoglio costruito sul luogo della sepoltura di Gesù.
Macario vive come vescovo un momento importantissimo. Dopo l’ultima persecuzione anticristiana, ordinata e poi disdetta dall’imperatore Galerio (anni 305-311), i suoi successori, Costantino e Licinio, danno ai cristiani piena libertà di praticare la loro fede, di celebrare il culto, di costruire chiese.
È la “pace costantiniana” estesa a tutto l’Impero, e dunque anche a Gerusalemme, dove Macario si mette al lavoro; ottiene dal sovrano il consenso per abbattere il Campidoglio, e così fa tornare alla luce l’area del Calvario e del Sepolcro. Su di essa sorgerà più tardi la basilica grandiosa della Risurrezione. Qui verrà in pellegrinaggio anche Elena, la vecchia madre di Costantino, prima di una serie infinita di pellegrini.
Negli stessi anni c’è nel mondo cristiano un’aspra divisione, provocata dalla dottrina del prete libico Ario, sulla natura di Gesù Cristo. Macario, da Gerusalemme, si oppone subito alla dottrina ariana, e interviene poi nel maggio del 325 al Concilio celebrato a Nicea (presso Costantinopoli), dove viene confermata la dottrina tradizionale.
Si ritiene anzi che il vescovo Macario sia stato uno degli autori del “Simbolo niceno”, ossia del Credo che ancora oggi pronunciamo nella Messa, professando la fede "in un solo Dio, Padre Onnipotente" e "in un solo Signore, Gesù Cristo... Dio vero da Dio vero".
Autore: Domenico Agasso
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