LOSSADA
56
MACARIUS
anian publications of tho largest, circulation are
"Lietuva" (Lithuania) of Chicago, "Keleivis" (The
Wanderer) of Boston, and "Vienybe Lietuvniku"
(Lithuanian Union) of Brooklyn, but these are all
non-Catholic. Five of these Lithuanian journals are
more or less anticlerical, sLx are rabidly atheistic and
socialistic, one free-thought, whilst the remainder of
the non-CathoUc ones are "national", permeated
with irrehgion, although not openly antagonistic to
the faith.
Jonas, Lietuviai Amerikoje (Chicago, 1897); Kaupas, The Lithuanians in America in Charities (New York, 1905); An-ka, H Amerikos lietuviu gyvenimo in Viiniaus Zinios (Vilna, 1905- 1907): Reports of the Commissioner of Immigration (1900-12).
A. B. Kaupas.
Lossada, Luis de, philosopher, b. at Quiroga, Asturias, Spain, in 1681; d. at Salamanca, in 1748. He entered the Society of Jesus in 1698, and, after completing his studies, taught theology. Scripture, and philosophy with great success at Salamanca. His first publication was the "Vida y virtudes del P. G. Dutari" (1720). One year later he pubhshed his " Institutiones dialectics", commonly styled "Summulffi". This book was a worthy introduction to his "Cursus philosophici Regalis Collegii Sal- manticensis, in tres partes divisus", which he pub- lished in 172-4 (last edition, 10 vols., Barcelona, 1883). It discusses all the branches of philosophy with gi'eat erudition and clarity. Lossada generally follows Sudrez, though in some points he departs from his master. Urrdburu was an admirer of Lossada's "egregium et gravissimum eursum" (Institutiones philosopliicae, I, 87), and followed him very closely. Lossada took part in the famous discussion on the descent of Saint Dominic, and his learned writings on this point were published by the BoUandists in their "Acta Sanctorum" of 1755. The satirical vein in Lossada's works led him to be credited with Isla's famous novel "Fray Gerundio". Lossada and Isla wrote together the curious and amusingly absurd work "La juventiid triunfante".
DE Yedra, Breve noticia de la vida del P. L. de Lossada (Sala- manca. 1745); FiTA, Galeria de Jesuitas ilustres (Madrid, 1S80); Ruiz, Ensayos crUicos (Lugo, 18(58), 366; .Sommervogel, Biblio- thkqu.e de la compagnie de Jestis; Amado, Historia de la cducacidn y de la pedagogia (Barcelona, IQll).
William Furlong.
Luke, Saint, Gospel op — The following answers to questions about this Gospel, and that of St. Mark, were issued, 26 June, 1913, by the Biblical Commis-
sion (q. v.). That Mark, the disciple and interpreter
of Peter, and Luke, a doctor, the assistant and com-
panion of Paul, are really the authors of the Gospels
respectively attributed to them is clear from Tradi-
tion, the testimonies of the Fathers and ecclesiastical
writers, by quotations in their writings, the usage of
early heretics, by versions of the New Testament in
the most ancient and common manuscripts, and by
intrinsic evidence in the text of the Sacred Books.
The reasons adduced by some critics against Mark's
authorship of the last twelve versicles of his Gospel
(xvi, 9-20) do not prove that these versicles are not
inspired or canonical, or that Mark is not their author.
It is not lawful to doubt of the inspiration and canon-
icity of the narratives of Luke on the infancy of
Christ (i-ii), on the apparition of the Angel and of
the bloody sweat (xxii, 43-44) ; nor can it be proved
that these naiTatives do not belong to the genuine
Gospel of Luke.
The very few exceptional documents attributing the Magnificat to EUzabeth and not to the Blessed Virgin should not prevail against the testimony of nearly aU the codices of the original Greek and of the versions, the interpretation required by the context, the mind of the Virgin herself, and the constant tra- dition of the Church.
It is according to most ancient and constant tra- dition that after Matthew, Mark wrote liis Gospel second and Luke thii-d; though it may be held that the second and thu-d Gospels were composed before the Greek version of the first Gospel. It is not law- ful to put the date of the Gospels of Mark and Luke as late as the destruction of Jerusalem or after the siege had begun. The Gospel of Luke preceded his Acts of the Apostles, and was therefore composed before the end of the Roman imprisonment, when the Acts was finished (Acts, xxviii, 30-31). In view of Tradition and of internal evidence it cannot be doubted that Mark wi-ote according to the preaching of Peter, and Luke according to that of Paul, and that both had at their disposal other trustworthy sources, oral or written. Acta Apostolical Sedis (30 June. 1913).
Lyrba, titular see in Pamphylia Prima; the ruins are south-east of Kiesme, vilayet of Koniah; there have been found some inscriptions, tombs, and the remains of a Byzantine church.
Radet in Revue des itudes ancienneSy XII (Bordeaux, 1910), 365-72.
S. PfoRinfes.
M
Macarius, the name of two celebrated contem-
porary Xitriun monks of the fourth century: —
Macarius the Alexandrian, also called 6 iroXiriKis either in reference to his city birth or polished man- ners;d. about 405. Hewas ayounger contemporary of Macarius the Eg>'ptian, but there is no reason for con- founding or identifying him with his older namesake. More tlian any of the hermits of the time he exempli- fied the spirit of emulation characteristic of this stage of monaslicisra. He would be excelled by none in his austerities. Palladius asserts "if he ever heard of any one having performed a work of asceticism, he was all on fire to do the same". Because the monks of Tabennisi eschewed cooked food in Lent he abstained for seven years. Once, in expiation of a fault, he lay for six months in a morass, exposed to the attacks of the African gnats, whose sting can pierce even the hide of a wild boar. When he returned to his companions he w:is so much disfigured that he could be recogiii/c<l only by his voice. lie is credilod with the composition of a rule for monks, though his authorsliii) is now generally denied.
Macarius the Egyptian or the Elder, one of the
most famous of the early Christian solit:iries, b. about
A.D. 300; d. 390. He was a discijile of St. Anthony and
founder of a monastic community in the Scetic desert.
Through the influence of St. Anthony he abandoned
the world at the age of thirty, and ten years later was
ordamed a jjriest. The fame of his sanctity drew
many followers, and his monastic settlement at his
death numbered thousands. This community, which
took up its residence intheNitrian and Scetic deserts,
was of the semi-eremitical type. The monks were not
bound by any fixed rule; their cells were close together,
and they met for Di^■ine worship only on Saturdays or
Sundays. The principle which held them together
was one of mutual helpfulness, and the authority of
the elders was recognized not as that of monsislic
superiors in the strict sense of the word but rather
as that of guides and models of jierfection. In a oom-
miuiity whose members were striving to excel in
m(irlifi<-ation :uid renunciation the pre-eminence of
Macarius w;i3 generally recognized. Several monas-
teries in the Libyan desert still bear the name of
