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According to Traintaphyllu, in Patras, Makrakis had as his most fervent followers Theodoros Kapetanon, Ioannis Arnellon, and Nikolaos Christogiannopoulos (1885). He preached to large crowds there, who came out in awe to listen to his "nation-saving" teachings on [[June 18]], [[June 24|24]], [[June 27|27]], and [[July 16]], 1876. (''Triantaphyllu''). After this a number of publications (. such as ''Achaia''; , ''Phoenix''; , ''Aratos'') strongly attacked his teachings; , while others (such as the ''Peloponnesus'') supported him. Defenders of Makrakis included a theologian of Patras named Ieronymos, as well as the spiritual father of Patras, Fr. Athanasios Georgiou, recommending he be exiled for two years lest he be judged by the Synod (''Triantaphyllu''). For a period of thirty years Makrakis visited Patras, in 1876 remaining there for forty-days teaching the people.

===Christology -Philosophy and PhilosophyControversy===He criticized contemporary prelates of simony , and also upheld the theory of the "'''Trisynthetou'''" (triple constitution of humanity, i.e, ''Psyche'' (soul), ''Pneuma'' (spirit), ''Soma'' (body);(''Tolika''). He is was arguably one of the most important religious personalities of the 19th century, and one whose innovations turned the Holy Synod against him. He was condemned and jailed several times (''Tolika''). He was a very also an extremely prolific writer whose works were widely translated outside of Greece.He founded the '''"School of the Logos"''' in Athens in 1876 and titled himself ''"Professor of philosphy and the philosophical sciences in the Greek nation"'' (theological discipline of "Christology"). As Scharlemann writes:

He founded the '''"School of the Logos"''' in Athens in 1876 and titled himself ''"Professor of philosphy and the philosophical sciences in the Greek nation"'' (as was strictly applicable to the theological discipline of "Christology"). As Scharlemann writes: :"Makrakis intended to be a teacher of the people of Greece,...this child of the revolution of 1821. The Kierkegaard who speaks here has a Hellenistic soul. Philosophy, (as) <nowiki>'</nowiki>''the love and science of the God-equal WORD, or LOGOS'',<nowiki>'</nowiki> has as its purpose <nowiki>'</nowiki>''the acquisition of God's omniscience...and the deification of the philosophical investigator''.<nowiki>'</nowiki> Its object is the same as that of religion and government. The system traces the journey of the soul in its ascent from the <nowiki>'</nowiki>''primary cognition [noein]''<nowiki>'</nowiki> through the philosophical sciences to its deification. The means of ascent are provided by the <nowiki>'</nowiki>''right reason''<nowiki>'</nowiki> that is the object of logic and is incarnate in Jesus Christ.....right reason being the nexus between temporal fact and eternal being. In this system, the primary cognition, or what phenomenology might call the basic intellectual intuition, is that I exist, the world exists, and God exists...The soul is conscious of its own existence, perceives the world, and knows God's existence, but it does not know the nature of each of them. The aim of science is to make the unknown known. Philosophy as Christology and Christology as Philosophy, it is at least a theme that makes one think."