In the New Testament, Matthias was the apostle chosen by lot to replace Judas Iscariot (Acts 1:15-26).在新约圣经，萨默尔是传道者以抽签方式选定，以取代犹大iscariot （使徒1:15-26 ） 。 According to one tradition, he preached the gospel in Ethiopia.根据一项传统，他所宣扬福音，在埃塞俄比亚。 Feast day: May 14 (Roman); Feb. 24 (other Western); Aug. 9 (Eastern).宴一天： 5月14日（罗马） ; 2月24日（其他西方国家） ; 8月9日（东区） 。
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Apostle.使徒。
The Greek Matthias (or, in some manuscripts, Maththias), is a name derived from Mattathias, Hebrew Mattithiah, signifying "gift of Yahweh."希腊萨默尔（或者，在一些手稿， maththias ） ，是一个名字源自mattathias ，希伯来语mattithiah ，以表扬他们的"礼物的雅威" 。 Matthias was one of the seventy disciples of Jesus, and had been with Him from His baptism by John to the Ascension (Acts 1:21-22).萨默尔是其中的七十二弟子的耶稣，并一直与他从他的洗礼，由约翰向阿森松（使徒1:21-22 ） 。 It is related (Acts 1:15-26) that in the days following the Ascension, Peter proposed to the assembled brethren, who numbered one hundred and twenty, that they choose one to fill the place of the traitor Judas in the Apostolate.这是与（使徒1:15-26 ） ，在之后的几天里升腾，彼得建议组装好的弟兄们，谁编号为120 ，他们选择之一，以填补地方的叛徒犹大在使徒。 Two disciples, Joseph, called Barsabas, and Matthias were selected, and lots were drawn, with the result in favour of Matthias, who thus became associated with the eleven Apostles.两个弟子，约瑟夫，所谓barsabas ，萨默尔被选定，并进行抽签，结果，赞成的萨默尔，他因此成为了与11个门徒。 Zeller has declared this narrative unhistoric, on the plea that the Apostles were in Galilee after the death of Jesus. ZELLER先生已宣布这一叙事unhistoric ，就恳求说，使徒保罗在加利利去世后，耶稣。 As a matter of fact they did return to Galilee, but the Acts of the Apostles clearly state that about the feast of Pentecost they went back to Jerusalem.如儿戏，但他们实际上没有回到加利利，但行为的使徒保罗也明确指出，对节日五旬，他们又回到耶路撒冷。
All further information concerning the life and death of Matthias is vague and contradictory.所有进一步的资料，关于生命和死亡的萨默尔是含糊不清，相互矛盾。 According to Nicephorus (Hist. eccl., 2, 40), he first preached the Gospel in Judea, then in Ethiopia (that is to say, Colchis) and was crucified.据nicephorus （ hist. eccl ， 2 ， 40 ） ，他首先宣扬福音，在朱迪亚，然后在埃塞俄比亚（这就是说， colchis ）和被钉在十字架上。 The Synopsis of Dorotheus contains this tradition: Matthias in interiore Æthiopia, ubi Hyssus maris portus et Phasis fluvius est, hominibus barbaris et carnivoris praedicavit Evangelium.概要dorotheus包含了这一传统：萨默尔在interiore æthiopia ，育碧hyssus （ Maris portus等phasis fluvius预测， hominibus barbaris等carnivoris praedicavit evangelium 。 Mortuus est autem in Sebastopoli, ibique prope templum Solis sepultus (Matthias preached the Gospel to barbarians and cannibals in the interior of Ethiopia, at the harbour of the sea of Hyssus, at the mouth of the river Phasis. He died at Sebastopolis, and was buried there, near the Temple of the Sun).死的预测autem在sebastopoli ， ibique prope模板Solis表示sepultus （萨默尔宣扬福音的野蛮人和食在内部埃塞俄比亚，在海底的海hyssus ，在河口，河道phasis他死在sebastopolis ，并埋葬在这里，观音庙附近的太阳） 。 Still another tradition maintains that Matthias was stoned at Jerusalem by the Jews, and then beheaded (cf. Tillemont, "Mémoires pour servir à l'histoire eccl. des six premiers siècles", I, 406-7).还有一个传统，坚持认为萨默尔被石头砸死在耶路撒冷的犹太人，然后斩首（参见蒂耶蒙" ，为本倾诉servir à l'史eccl 。六个万总理siècles " ，我想， 406-7 ） 。 It is said that St. Helena brought the relics of St. Matthias to Rome, and that a portion of them was at Trier.这是说，圣赫勒拿岛带来的遗物圣萨默尔去罗马，那一部分，他们是在特里尔。 Bollandus (Acta SS., May, III) doubts if the relics that are in Rome are not rather those of the St. Matthias who was Bishop of Jerusalem about the year 120, and whose history would seem to have been confounded with that of the Apostle. bollandus （学报五， 5月，三）怀疑，如果文物是在罗马不是，而不是那些圣萨默尔被主教耶路撒冷大约一年120 ，而且其历史似乎已经混淆了与该使徒。 The Latin Church celebrates the feast of St. Matthias on 24 February and the Greek Church on 9 August.拉丁美洲教会庆祝宴圣萨默尔2月24日与希腊教会8月9日。 [Note: After this article was written, the Latin Church moved the feast of St. Matthias to 14 May.] [注：后撰写这篇文章，拉丁美洲教会提出盛宴圣萨默尔至5月14日] 。
Clement of Alexandria (Strom., III, 4) records a sentence that the Nicolaitans ascribe to Matthias: "we must combat our flesh, set no value upon it, and concede to it nothing that can flatter it, but rather increase the growth of our soul by faith and knowledge".克莱门特亚历山大（ strom. ，三，四）记录一个句子该nicolaitans归于萨默尔说： "我们必须打击我们的血肉，没有确定的价值时，和让步，以它已经没有什么可以说奉承话，而是增加增长我们的灵魂是由信仰和知识" 。 This teaching was probably found in the Gospel of Matthias which was mentioned by Origen (Hom. i in Lucam); by Eusebius (Hist. eccl., III, 25), who attributes it to heretics; by St. Jerome (Praef. in Matth.), and in the Decree of Gelasius (VI, 8) which declares it apocryphal.这种教学，是有可能发现，在福音的萨默尔被提及的渊源（ hom.我在lucam ） ;由尤西比乌斯（ hist. eccl ，三， 25 ） ，人的属性，它以异端;圣杰罗姆（ praef.在matth ） ，并在该法令的gelasius （六，八） ，其中宣布，它猜测。 It is at the end of the list of the Codex Barrocciamus (206).这是在去年底该名单的食品法典委员会barrocciamus （ 206 ） 。 This Gospel is probably the document whence Clement of Alexandria quoted several passages, saying that they were borrowed from the traditions of Matthias, Paradoseis, the testimony of which he claimed to have been invoked by the heretics Valentinus, Marcion, and Basilides (Strom., VII, 17).这福音，可能是该文件何时克莱门特亚历山大引述若干段落，说他们都是借来的，从传统的萨默尔， paradoseis ，证词，其中他声称曾引用由异端valentinus ， marcion ， basilides （ strom. ，第七章， 17条） 。 According to the Philosophoumena, VII, 20, Basilides quoted apocryphal discourses, which he attributed to Matthias.据该philosophoumena ，第七章， 20 ， basilides引述猜测话语，而他归因于萨默尔。 These three writings: the gospel, the Traditions, and the Apocryphal Discourses were identified by Zahn (Gesch. des NT Kanon, II, 751), but Harnack (Chron. der altchrist. Litteratur, 597) denies this identification.这三个著作：福音，传统，以及猜测论述，并找出zahn （ gesch.万新台币kanon ，二， 751 ） ，但的Harnack （ chron.明镜altchrist 。 litteratur ， 597 ）否认这项鉴定。 Tischendorf ("Acta apostolorum apocrypha", Leipzig, l85I) published after Thilo, 1846, "Acta Andreae et Matthiae in urbe anthropophagarum", which, according to Lipsius, belonged to the middle of the second century.提申多夫（简称"学报apostolorum apocrypha " ，莱比锡， l85i ）公布后，现场总线系统， 1846年， "学报andreae等matthiae在urbe anthropophagarum " ，其中，根据lipsius ，属于中等的第二个世纪。 This apocrypha relates that Matthias went among the cannibals and, being cast into prison, was delivered by Andrew.这apocrypha表示，萨默尔到各食，而被投入监狱，是由安德鲁。 Needless to say, the entire narrative is without historical value.不用说，整个叙事是没有历史价值。 Moreover, it should be remembered that, in the apocryphal writings, Matthew and Matthias have sometimes been confounded.此外，应该记住的是，在猜测著作，马修和萨默尔有时被混淆。
Publication information Written by E. Jacquier.出版信息撰稿体育雅基耶。 Transcribed by Joseph P. Thomas.转录由约瑟夫体育托马斯。 The Catholic Encyclopedia, Volume X. Published 1911.天主教百科全书，体积十， 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, October 1, 1911. nihil obstat ， 1911年10月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
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