McDOWELL, WILLIAM FRASER: Methodist
Episcopal bishop; b. at Millersburg, O., Feb. 4
1858. He was educated at Ohio Wesleyan University (A.B., 1879) and Boston University (S.T.B.,
1882), and
from 1882 to 1890 held successive pastorates at Lodi, O. (1882-83), Oberlin, O. (1883-188b), and Tiffin, O. (1885-90), after which he was
chancellor of the University of Denver for nine
years (1890-99). From 1899 to 1904 he was corresponding secretary of the Board of Education of
the Methodist Episcopal Church, and in 1904 was
elected bishop of his denomination. He was a member of the Colorado State Board of Charities and Corrections in 1894-99 and president of the Religious
Education Society in 1905-06, while since 1899 he
has bin a member of the International Committee
of the Young Men's Christian Association.
MACDUFF, JOHN ROSS: Church of Scotland;
b. at Bonhard in the parish of Scone, Perthshire,
May 23, 1818; d. at Chislehurst (10 m. s.e. of London), Kent, England, Apr. 30,
1895. He was educated at the University of Edinburgh, and was
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 thou
sands 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 Reminiscences, ut. sup,
edited by his daughter, S. W. Duffield, English Hymns,
pp. 88-87, 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. Ptolemaeus (iii. 13) thus describes its
extent: " On the east the river Nestus formed the
boundary toward Thracia, so that Philippi politic
ally belonged to Macedonia. [This agrees with
Acts xvi. 9,
where the 'man of Macedonia' ap
peared to Paul asking him to come over into Mace
donia, who went by way of Samothrace directly to
Neapolis-Philippi, passing around
Thrace.] On
the north, Macedonia bordered on Dalmatia-Illyri
cum; in the west, on the Adriatic Sea. The south
ern 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 Ro
mans (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, Römische Staatsverwaltung,
i. 316-321, Leipsic, 1881; W. M. Leake, Travels in Northern Greece, vol. iii.,
London, 1835; T. A. Desdevizes-du-Dezert, Géographie ancienne
de to Macédoine, Paris, 1863;
L. Heuzey, Mission archéologique de Macédoine, Paris,
1876; B. Niese, Geschichte der griechischen and makedonischen Staaten seit der Schlacht bei Chaeronea, 3 parts, Gotha, 1893-1903; W. M. Ramsay, Church in the Roman
Empire, pp. 149, 151, 156, 158, 180, London, 1893; idem,
St. Paul the Traveller and Roman Citizen, chaps. ix.-x.,
ib. 1897.