In the New Testament, Matthias was the apostle chosen by lot to replace Judas Iscariot (Acts 1:15-26).在新約聖經，薩默爾是傳道者以抽籤方式選定，以取代猶大iscariot （使徒1:15-26 ） 。 According to one tradition, he preached the gospel in Ethiopia.根據一項傳統，他所宣揚福音，在埃塞俄比亞。 Feast day: May 14 (Roman); Feb. 24 (other Western); Aug. 9 (Eastern).宴一天： 5月14日（羅馬） ; 2月24日（其他西方國家） ; 8月9日（東區） 。
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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."希臘薩默爾（或者，在一些手稿， maththias ） ，是一個名字源自mattathias ，希伯來語mattithiah ，以表揚他們的"禮物的雅威" 。 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).薩默爾是其中的七十二弟子的耶穌，並一直與他從他的洗禮，由約翰向阿森松（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.這是與（使徒1:15-26 ） ，在之後的幾天裡升騰，彼得建議組裝好的弟兄們，誰編號為120 ，他們選擇之一，以填補地方的叛徒猶大在使徒。 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.兩個弟子，約瑟夫，所謂barsabas ，薩默爾被選定，並進行抽籤，結果，贊成的薩默爾，他因此成為了與11個門徒。 Zeller has declared this narrative unhistoric, on the plea that the Apostles were in Galilee after the death of Jesus. ZELLER先生已宣布這一敘事unhistoric ，就懇求說，使徒保羅在加利利去世後，耶穌。 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.如兒戲，但他們實際上沒有回到加利利，但行為的使徒保羅也明確指出，對節日五旬，他們又回到耶路撒冷。
All further information concerning the life and death of Matthias is vague and contradictory.所有進一步的資料，關於生命和死亡的薩默爾是含糊不清，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.據nicephorus （ hist. eccl ， 2 ， 40 ） ，他首先宣揚福音，在朱迪亞，然後在埃塞俄比亞（這就是說， colchis ）和被釘在十字架上。 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包含了這一傳統：薩默爾在interiore æthiopia ，育碧hyssus （ Maris portus等phasis fluvius預測， 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).死的預測autem在sebastopoli ， ibique prope模板Solis表示sepultus （薩默爾宣揚福音的野蠻人和食在內部埃塞俄比亞，在海底的海hyssus ，在河口，河道phasis他死在sebastopolis ，並埋葬在這裡，觀音廟附近的太陽） 。 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).還有一個傳統，堅持認為薩默爾被石頭砸死在耶路撒冷的猶太人，然後斬首（參見蒂耶蒙" ，為本傾訴servir à l'史eccl 。六個萬總理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.這是說，聖赫勒拿島帶來的遺物聖薩默爾去羅馬，那一部分，他們是在特里爾。 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 （學報五， 5月，三）懷疑，如果文物是在羅馬不是，而不是那些聖薩默爾被主教耶路撒冷大約一年120 ，而且其歷史似乎已經混淆了與該使徒。 The Latin Church celebrates the feast of St. Matthias on 24 February and the Greek Church on 9 August.拉丁美洲教會慶祝宴聖薩默爾2月24日與希臘教會8月9日。 [Note: After this article was written, the Latin Church moved the feast of St. Matthias to 14 May.] [注：後撰寫這篇文章，拉丁美洲教會提出盛宴聖薩默爾至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".克萊門特亞歷山大（ strom. ，三，四）記錄一個句子該nicolaitans歸於薩默爾說： "我們必須打擊我們的血肉，沒有確定的價值時，和讓步，以它已經沒有什麼可以說奉承話，而是增加增長我們的靈魂是由信仰和知識" 。 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.這種教學，是有可能發現，在福音的薩默爾被提及的淵源（ hom.我在lucam ） ;由尤西比烏斯（ hist. eccl ，三， 25 ） ，人的屬性，它以異端;聖杰羅姆（ praef.在matth ） ，並在該法令的gelasius （六，八） ，其中宣布，它猜測。 It is at the end of the list of the Codex Barrocciamus (206).這是在去年底該名單的食品法典委員會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).這福音，可能是該文件何時克萊門特亞歷山大引述若干段落，說他們都是借來的，從傳統的薩默爾， paradoseis ，證詞，其中他聲稱曾引用由異端valentinus ， marcion ， basilides （ strom. ，第七章， 17條） 。 According to the Philosophoumena, VII, 20, Basilides quoted apocryphal discourses, which he attributed to Matthias.據該philosophoumena ，第七章， 20 ， basilides引述猜測話語，而他歸因於薩默爾。 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.這三個著作：福音，傳統，以及猜測論述，並找出zahn （ gesch.萬新台幣kanon ，二， 751 ） ，但的Harnack （ chron.明鏡altchrist 。 litteratur ， 597 ）否認這項鑑定。 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（簡稱"學報apostolorum apocrypha " ，萊比錫， l85i ）公佈後，現場總線系統， 1846年， "學報andreae等matthiae在urbe anthropophagarum " ，其中，根據lipsius ，屬於中等的第二個世紀。 This apocrypha relates that Matthias went among the cannibals and, being cast into prison, was delivered by Andrew.這apocrypha表示，薩默爾到各食，而被投入監獄，是由安德魯。 Needless to say, the entire narrative is without historical value.不用說，整個敘事是沒有歷史價值。 Moreover, it should be remembered that, in the apocryphal writings, Matthew and Matthias have sometimes been confounded.此外，應該記住的是，在猜測著作，馬修和薩默爾有時被混淆。
Publication information Written by E. Jacquier.出版信息撰稿體育雅基耶。 Transcribed by Joseph P. Thomas.轉錄由約瑟夫體育托馬斯。 The Catholic Encyclopedia, Volume X. Published 1911.天主教百科全書，體積十， 1911年出版。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat, October 1, 1911. nihil obstat ， 1911年10月1日。 Remy Lafort, STD, Censor.人頭馬lafort ，性病，檢查員。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +約翰farley樞機主教，大主教紐約
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