a) A brief biography: Abba Macarius the great (300- 390): 

In the sources, he is called St. Macarius the Egyptian to distinguish him from his namesake, Macarius the Alexandrian. The name Macarius means “blessed”[4]. St. Macarius the great was born in Jijber[5] around the year 300. Before becoming a monk, he was a camel driver and a gatherer of natron[6]. Around 330 Macarius went to Wadi al-Natron where he first lived his ascetic life alone. Then this kind of life began to attract disciples and a small community formed.[7] St. Macarius visited St. Antony twice. In the first visit, St. Antony taught Macarius his monastic tradition. And in the second, Antony clothed Abba Macarius in the monastic habit[8] and this is the reason that Macarius is called the disciple of Abba Antony[9]. According to the Coptic tradition, Macarius is the legal inheritor to the monastic tradition of St. Antony. Macarius’ life filled with the heavenly wonders and signs. Year 390 is common as the year of his death[10], the 5^th of April is considered the feast day of St. Macarius in the Coptic Orthodox church[11].

There are many texts relating to Macarius. Among these texts, there are two Coptic works; “Life of Macarius” by Sarapion and “Virtues of Macarius”[12]. Also, there are 41 sayings attributed to him in the Greek alphabetical collection of “The sayings of the Desert Fathers”[13]. But, the most famous work attributed to him is “The fifty spiritual homilies”[14]. Also, there is an epistle called “To the sons of God”, this letter was written to the monks and was found in Greek, Latin, Coptic and Syriac.[15]

b) The major Characteristics of St. Macarius’ spiritual monastic life:

Through an analytical reading for some selected texts relating to St. Macarius[16], some major characteristics can be noticed. These major characteristics can be organized in three main categories. These three main categories are: the aim of the ascetic life, the steps to reach this aim and finally reaching and living this aim. These three categories will be described in details as follows:

1-      The aim of the ascetic life: 

The writings of St. Macarius are considered the first ascetic writings which proclaim a clear meaning about the aim of the ascetic life. It is difficult to discover this clear meaning from the previous ascetic writings like the writings of Antony or Pachomius.[17] According to Macarius, the aim of the ascetic life is to reach the Christian Perfection and to restore the first heavenly image of Adam. These two themes can be noticed through his writings as follows:

i.      Christian Perfection (Deification):

Christian perfection, deification (15:35)[18], or communion with the heavenly nature (32:6)[19] is the aim of the Christian life. Perfect Christians are those “who have been permitted…to come very near the King”, they are “sons, and lords, and gods” (17:1)[20]. Some times, Macarius called them saints who are cleaned and sanctified in the inner man (17:13).

Loving God seems to be the first step to experience Christian perfection. If a man loves God and gives himself to God, this man can reach the pure love, pure prayer and all that he does may be purely done (15:22). The purity of the heart can be gained through only one way; through Him who was crucified for us (17:15). According to Macarius, the incarnation of the Word is the cause of humans’ deification. Because of the incarnation, the heavenly Spirit entered in the humanity and brought Adam “into combination with the God-head” (11:9). In Christ, the humanity can be deified because He gave us to be “partakers of the Spirit of Christ” (15:4) and in “His substance” (15:38).

The Apostles “were perfect” (17:7). Christian perfection is gained “bit by bit” (15:7) and the work of cleansing should be done “little by little” (17:11). Those perfect Christians may be excluded from this kind of life, if they despise the Grace of the Spirit (15:4). The main purpose for giving us the Bible is to teach us to be “partakers of the divine nature” (39)[21].

ii.       Restoration of the first image:

Adam was created in “the image and likeness of God”, but this image was corrupted by sin (12:1)[22].The soul lost her image and because of Adam’s disobedience, “death reigned over every soul, and defaced every image of Adam” (11:4, 5)[23]. Through Christ’s work this “Heavenly image” (11:6) can be restored. This image was representing the “state of Purity” (15:25). Also, it was representing Adam’s authority over the creatures. Through Christ’s work “Adam may again be king over death and lord of the creatures” (11:6).

One of the manifestations for the restoration of the first authority of Adam, for Macarius and for many of the other Desert Fathers, is to have an authority over the wild beasts and animals.[24] For Macarius, the issue is not only to have an authority over wild animals but also to have an intimacy with them. “Virtues of Macarius” tells a story about healing a huge serpent. This story shows how St. Macarius healed the serpent through the compassion of Christ. Macarius himself tells us:

“I put some spittle on the serpent’s face while saying, ‘My Lord Jesus Christ, who opened the eyes of the man born blind, have pity on this beast’s infirmity and heal it’. When I said this, the fragment fell from its eye and after it bent its neck three times it kissed my feet…It left, giving glory to our Lord Jesus Christ…”[25]

Another story affirms the intimacy with the wild animals, it tells us that:

“Macarius was praying in his cave… while he was praying, the hyena suddenly appeared… she brought out to him her own cubs which had been born blind. He prayed over them and returned them to the hyena with their sight healed. She in tern, by way of thank- offering, brought the man a huge skin of a large ram and laid it at his feet…”[26]

Restoration of the Divine image can be obtained in this life, at least in a primitive way, by the work of the Holy Spirit, so the souls can “regain its proper nature” (17:3). When Adam was in this Divine image, the Word Himself was his clothing and he had an “outward glory with him” (12:6, 7). The Christians who obtain this heavenly raiment now, in this age, clothed their souls; the same raiment will glorify their bodies in the coming age (32:2).

2-      Moving toward Christian Perfection:

Repentance, diligence and personal experience with the Holy Spirit are the main degrees toward tasting Christian Perfection for Macarius. These degrees are shown briefly in his letter “To the sons of God”[27]. Personal experience with the Holy Spirit seems to be a stream which walks inside through the internal processes of repentance and diligence. Also, experience with the Holy Spirit seems as a mystical way. This mystical way begins narrow and then becomes wider and wider until reaching Deification. Diligence can be practiced in many ways. Prayer and fasting, Giving, serving God, spiritual warfare and studying the Scripture are considered as general characteristics in practicing diligence. Three of these characteristics are selected to be discussed, according to Macarius, in details as follows:

i.        Diligence in Spiritual warfare:

The early Desert Fathers believed that diabolical temptation comes to those who desire to grow spiritually[28]. For Macarius, this is a very important field which the Christian has to practice. “Life of Macarius” tells about many battles with some evil spirits[29]. “A Christian has a twofold warfare set before him, an inward and outward…” (21: Intro.). The outward warfare is visible, in this kind of warfare; the Christian has to fight to not be bound down by the affairs of this life or by the love of the world (21:2). According to Macarius, to sell what we have and distribute to the poor is a very effective way to win this kind of war (11:7). About the inward warfare, it is an invisible warfare. This invisible warfare has two directions. The first is against “the spirits of wickedness themselves” (21:1). And the second is against the indwelling evil which inside the heart, every Christian has “to fight” against this evil (15:24). This indwelling evil produces evil thoughts. Every one has to discover these thoughts. The Holy Spirit is the “Divine Lamp” who helps us to discern these thoughts and to “win the battle” (11:3).

ii.        Diligence in Prayer:

The writings relating to Macarius show two types of prayer according to him. The first type can be called the primitive prayer. It can be found in the context of Diligence. The second type is the pure prayer (15:22). Pure prayer can be found only in the context of tasting Christian Perfection and it will be discussed later in this research.

In the context of diligence, the primitive prayer can be found as a very simple prayer. Macarius talked clearly about it as mentioned in “The sayings of Macarius”. He answered the question “How should one pray?” as follows:

“It is not necessary to say a lot of words; just stretch your hands up to God and say, ‘Lord, as you will and as you desire, lead me.’ And if you are afflicted, say, ‘Lord, help me.’ He knows what is good. He will take pity on us in accordance with His mercies and His love of humanity.”[30]

iii.        Diligence in Giving:

Giving is very important according to St. Macarius. After his father’s death, he began to distribute all what he had[31]. Also, He repeated the command to sell every thing and distribute to the poor (11:7, 8).

3-      Living Christian Perfection: 

After knowing the aim of the ascetic life which is Christian Perfection, and after being diligent to experience this aim, this aim will be tasted as a living style of life. This style of perfect life can be described in the following points:               

i.      Experience Pure prayer:

When we love God with all of our souls, we can experience the “Pure prayer” (15:22). The pure prayer is this prayer when the mind is “wholly occupied with the Lord” (15:13). In this kind of prayer the mind enters into rest, and may experience vision and knows the Divine mysteries (15:15). This level of prayer seems to be, according to Macarius, a heavenly gift, “a gift of prayer” (17:5).

ii.      Tasting the fire of the Holy Spirit:

To receive “The gift of the Spirit”, we have to raise our eyes for the heavenly things (11:6). Also, we have to love God, leave all things and preserve in prayer. When we do these things, the Holy Ghost begins to teach us the secrets (12:17). The power of the Holy Spirit is working like a fire; Macarius called this power “heavenly fire of the Godhead” and “Divine fire” (11:1, 2). This Divine fire has two main works inside the faithful souls. The first work belongs to this age. In this age the fire forms, in secret, the “heavenly image upon their humanity” (11:2). The heavenly fire forms this image by clearing off the thorns and sanctifying the soul (15:53). The Divine fire’s second work belongs to the coming age. In the coming age the fire will cause the resurrection (11:1).

iii.      The mystical life and the supernatural wonders and signs:

The service of the Spirit is performed “secretly by the inner man” (15:5). The Holy Ghost writes the “mysteries of heaven” upon the tables of the heart (15:20). Christ is the “heavenly Bridegroom” who has espoused the soul for “mystical Divine fellowship” (15:2). “For the soul was fitted for communion with the heavenly Bridegroom, and mingles with the heavenly One” (12:15).

Visions occurred sometimes during prayer (15:5). Also, to be caught away into the coming age is an experience that can be tasted (17:4). Macarius wrote about one of the brothers who was taken captive by Divine power, caught away and saw the city of Jerusalem (17:14).

In homily 48, Macarius wrote to the monks about the divine healing. Christ is the “only true physician and healer”. The monk has to believe that Christ can heal his body as He healed his soul. This is the true belief. The “earthly physicians” are for “those who could not yet entrust themselves wholly to God”. In the “Life of Macarius” by Sarapion, Sarapion testifies about Macarius’ gift of healing,

“Saint Macarius would be brought numbers of sick people from many places; even from far away lands, too, and he would heal all of them, almost like one of the apostles. Indeed, Antony the great had already testified about him, ‘the gift of healing has been given to Abba Macarius by God’…the Holy Spirit who worked all things in him.”[32]

Also, the visitations of angels were repeated with Macarius. A Cherub visited him many times.[33] Macarius was called “the Cherub’s friend” because of these repeating visitations[34].