Saint Matthias聖馬蒂亞斯

General Information 一般資料

In the New Testament, Matthias was the apostle chosen by lot to replace Judas Iscariot (Acts 1:15-26).在新約中,馬蒂亞斯是使徒由抽籤決定,以取代加略人猶大(使徒行傳1:15-26)。 According to one tradition, he preached the gospel in Ethiopia.據一位傳統,他在埃塞俄比亞傳福音。 Feast day: May 14 (Roman); Feb. 24 (other Western); Aug. 9 (Eastern).盛宴的日子: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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Saint Matthias聖馬蒂亞斯

Catholic Information 天主教信息


The Greek Matthias (or, in some manuscripts, Maththias), is a name derived from Mattathias, Hebrew Mattithiah, signifying "gift of Yahweh."希臘馬蒂亞斯(或在一些手稿,Maththias的),是出了名來自提雅瑪他提亞,希伯來文,表示“耶和華的禮物。” 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).馬蒂亞斯的耶穌的70門徒之一,從他的洗禮,他曾與約翰的阿森松島(使徒行傳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. (使徒行傳1:15-26),它與彼得在耶穌升天後的日子裡,組裝的弟兄們,120,建議他們選擇一個來填補的叛徒猶大的使徒。 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.兩個門徒約瑟,叫Bars​​abas,和馬提亞被選定,並進行抽籤,馬蒂亞斯,從而成為十一個使徒同贊成的結果。 Zeller has declared this narrative unhistoric, on the plea that the Apostles were in Galilee after the death of Jesus.澤勒已宣布這樣的敘述unhistoric,在認罪後死亡的耶穌在加利利的使徒。 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.事實上,他們真的回來了加利利,但約五旬節的使徒明確規定的行為,他們就回耶路撒冷去。

All further information concerning the life and death of Matthias is vague and contradictory.關於生命和死亡的馬蒂亞斯是所有其他的信息模糊不清,自相矛盾。 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.根據Nicephorus(Hist.傳道書。,2,40),他第一次鼓吹在朱迪亞,然後在埃塞俄比亞(也就是說,科爾基斯),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.簡介Dorotheus包含了這一傳統:馬蒂亞斯在interioreÆthiopia,UBI Hyssus馬里斯Portus酒店等症狀困擾fluvius EST,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).莫吐斯東部時間autem在Sebastopoli,ibique prope templum:索利斯sepultus(馬蒂亞斯傳福音的野蠻人和食人族在埃塞俄比亞的內部,在港口海Hyssus,口的河流症狀困擾。他死了Sebastopolis,和埋葬在那裡,太陽神殿附近)。 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).還有另一個傳統,保持馬提亞在耶路撒冷的猶太人用石頭打死,然後斬殺(參見蒂耶蒙,“回憶錄傾SERVIRàL'HISTOIRE傳道書。DES 6”總理siècles“,我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.有人說,聖赫勒拿帶來的遺物聖馬提亞羅馬,其中的一部分是在特里爾。 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(文獻SS,5月,III)懷疑如果是在羅馬的文物,是不能,而不是那些聖馬提亞耶路撒冷主教的一年120,和它的歷史似乎已經被混淆了的使徒。 The Latin Church celebrates the feast of St. Matthias on 24 February and the Greek Church on 9 August.拉丁美洲教會慶祝這個節日的聖馬提亞2月24日和8月9日在希臘教會。 [Note: After this article was written, the Latin Church moved the feast of St. Matthias to 14 May.] [注:在我寫這篇文章,拉丁教會提出的盛宴,聖馬提亞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".尼哥拉歸於馬蒂亞斯克萊門特的亞歷山德里亞“(Strom.,III,4)記錄了一句:”我們必須克服我們的肉體,沒有設定值時,承認它沒有什麼可以奉承,而是增加的增長我們的靈魂,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,是可能會發現馬蒂亞斯被提到的奧利(Hom.我Lucam)的福音;尤西比烏斯(Hist.傳道書,三,25),誰的屬性,它異端的圣杰羅姆(Praef. Matth),並在該法令的格拉西(VI,8)宣告它的杜撰。 It is at the end of the list of the Codex Barrocciamus (206).它是在列表中的:食品法典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).這福音的文件可能是從那裡來克萊門特的亞歷山德里亞引述的幾個段落,他說,他們借鑒了傳統的馬蒂亞斯,Paradoseis,他的證詞聲稱已調用異端瓦倫廷,馬吉安,巴西里德的(Strom.,七,17)。 According to the Philosophoumena, VII, 20, Basilides quoted apocryphal discourses, which he attributed to Matthias.據Philosophoumena,VII,20,里德引用的杜撰的話語,他歸因於馬蒂亞斯。 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.贊恩(DES NT加隆,Gesch. II,751),這三篇文章的福音,傳統和猜測的話語被確定,但,哈納克(Chron.德altchrist。Litteratur,597)否認該標識。 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.蒂申多夫(“文獻apostolorum偽經”,萊比錫,l85I)蒂洛,1846年出版後,“ANDREAE文獻等Matthiae在urbe anthropophagarum”,其中,根據Lipsius,屬於中間的第二個世紀。 This apocrypha relates that Matthias went among the cannibals and, being cast into prison, was delivered by Andrew.這個偽經有關,馬蒂亞斯之間的食人族,被投入監獄,被送到由安德魯。 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,我們應該記住,在猜測的著作,“馬太福音”和馬提亞有時會被混淆。

Publication information Written by E. Jacquier.出版信息的書面由E.雅基耶。 Transcribed by Joseph P. Thomas.轉錄由約瑟夫托馬斯。 The Catholic Encyclopedia, Volume X. Published 1911.天主教百科全書,卷十,發布時間1911年。 New York: Robert Appleton Company.紐約:羅伯特·阿普爾頓公司。 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.的認可。 +John Cardinal Farley, Archbishop of New York +約翰法利樞機主教,大主教紐約

Apostle Matthias使徒馬蒂亞斯

Orthodox Information 東正教信息

(This information may not be of the scholastic quality of the other articles in BELIEVE. Since few Orthodox scholarly articles have been translated into English, we have had to rely on Orthodox Wiki as a source. Since the Wikipedia collections do not indicate the author's name for articles, and essentially anyone is free to edit or alter any of their articles (again, without any indication of what was changed or who changed it), we have concerns. However, in order to include an Orthodox perspective in some of our subject presentations, we have found it necessary to do this. At least until actual scholarly Orthodox texts are translated from the Greek originals!) (此信息的學術質量的其他文章中認為,由於少數東正教學術文章已經被翻譯成英語,我們已經不得不依靠東正教維基作為源。以來的維基百科藏品也沒有表明作者的名字的文章,基本上任何人都可以自由地編輯或修改任何文章(再次,沒有任何跡象顯示被改變,或者改變它),我們有顧慮。然而,為了在我們的主題,包括一個正統的角度介紹,我們發現有必要做到這一點,至少要等到實際的學術東正教文本翻譯從希臘原件!)

The Holy Apostle Matthias was one of the Seventy before he replaced one of the Twelve.聖使徒馬蒂亞斯是一個七十之前,他取代了十二門徒之一。 Saint Matthias is commemorated on August 9, and on June 30 with the Synaxis of the Glorious and All-Praiseworthy Twelve Apostles of Christ.聖馬提亞是8月9日和6月30日紀念的Synaxis的光榮和所有值得稱道的基督十二使徒岩(Twelve Apostles)。


Apostle Matthias was born at Bethlehem of the Tribe of Judah.使徒馬蒂亞斯出生在伯利恆的猶大支派的。 From his early childhood he studied the Law of God under the guidance of St Simeon the God-receiver.從他早期的童年,他研究了神的律法的聖西緬的指導下,神接收器。

When the Lord Jesus Christ revealed himself to the world, St Matthias believed in him as the Messiah, followed constantly after him and was numbered among the Seventy Apostles, whom the Lord "sent them two by two before His face" (Luke 10:1).當主耶穌基督發現自己的世界,聖馬蒂亞斯相信他是彌賽亞,隨後不斷後,他也被列其中的70使徒,有主“打發他們兩個兩個地在他面前”(路加福音10:1 )。

After the Ascension of the Savior, St Matthias was chosen by lot to replace Judas Iscariot as one of the Twelve Apostles (Acts 1:15-26).的救主耶穌升天後,聖馬提亞由抽籤決定,以取代加略人猶大的十二使徒(使徒行傳1:15-26)。 After the Descent of the Holy Spirit, the Apostle Matthias preached the Gospel at Jerusalem and in Judea together with the other Apostles (Acts 6:2, 8:14).後裔的聖靈後,使徒馬蒂亞斯傳福音,在耶路撒冷和猶太連同其他使徒(使徒行傳6:2,8:14)。 From Jerusalem he went with the Apostles Peter and Andrew to Syrian Antioch, and was in the Cappadocian city of Tianum and Sinope.從耶路撒冷他的使徒彼​​得和安德魯敘利亞的安提阿,在卡帕多細亞的Tianum和木衛城。 Here the Apostle Matthias was locked into prison, from which he was miraculously freed by St Andrew the First-Called.這裡的使徒馬蒂亞斯被關進監獄,而他卻奇蹟般地釋放的聖安德魯第一次所謂的鎖定。

The Apostle Matthias journeyed after this to Amasea, a city on the shore of the sea.使徒馬蒂亞斯在此之後同行的Amasea,上了岸,海城市。 During a three year journey of the Apostle Andrew, St Matthias was with him at Edessa and Sebaste.在三年的旅程,使徒保羅安德魯,聖馬蒂亞斯是他在埃德薩,Sebaste。 According to Church Tradition, he was preaching at Pontine Ethiopia (presently Western Georgia) and Macedonia.根據教會的傳統,他是說教,在:腦橋埃塞俄比亞(目前格魯吉亞西部地區)和馬其頓。 He was frequently subjected to deadly peril, but the Lord preserved him to preach the Gospel.他經常受到致命的危險,但主保留他傳福音。 Once, pagans forced the saint to drink a poison potion.一次,異教徒的聖人被迫喝了毒藥藥水。 He drank it, and not only did he himself remain unharmed, but he also healed other prisoners who had been blinded by the potion.他喝了下去,他不僅自己保持安然無恙,但他也治好了其他犯人被蒙蔽的藥水。 When St Matthias left the prison, the pagans searched for him in vain, for he had become invisible to them. ,當St馬蒂亞斯離開了監獄,異教徒搜索他徒勞的,因為他已經成為他們的無形的。 Another time, when the pagans had become enraged intending to kill the Apostle, the earth opened up and engulfed them.還有一次,已成為異教徒被激怒打算殺的使徒,開闢了地球,並吞噬了他們。

The Apostle Matthias returned to Judea and did not cease to enlighten his countrymen with the light of Christ's teachings.使徒馬蒂亞斯回到猶太並沒有停止與基督的教導,開導他的同胞。 He worked great miracles in the Name of the Lord Jesus and he converted a great many to faith in Christ.他工作的偉大奇蹟,在主耶穌的名,他轉換了很多信基督。 The Jewish High Priest Ananias hated Christ and earlier had commanded the Apostle James, Brother of the Lord, to be flung down from the heights of the Temple, and now he ordered that the Apostle Matthias be arrested and brought for judgment before the Sanhedrin at Jerusalem.憎恨基督的猶太大祭司亞拿尼亞和更早的吩咐使徒雅各,兄弟的主,從高處寺被扔掉了,現在他下令,使徒馬蒂亞斯被逮捕和提起判斷之前,公會在耶路撒冷。

The impious Ananias uttered a speech in which he blasphemously slandered the Lord.不虔誠的亞拿尼亞說出的講話中,他辱罵誹謗主。 Using the prophecies of the Old Testament, the Apostle Matthias demonstrated that Jesus Christ is the True God, the promised Messiah, the Son of God, Consubstantial and Coeternal with God the Father.使用的“舊約”的預言,使徒馬蒂亞斯表明,耶穌基督是真神,應許的彌賽亞,是神的兒子,同體和coeternal與父神。 After these words the Apostle Matthias was sentenced to death by the Sanhedrin and stoned.這些話後,使徒馬蒂亞斯被判處死刑的公會,用石頭打死。 When St Matthias was already dead, the Jews, to hide their malefaction, cut off his head as an enemy of Caesar.當St馬蒂亞斯已經死了,猶太人,隱藏他們的malefaction,凱撒的敵人割下他的首級。 (According to several historians, the Apostle Matthias was crucified, and indicate that he instead died at Colchis.) The Apostle Matthias received the martyr's crown of glory in the year 63. (據一些歷史學家,使徒馬蒂亞斯被釘在十字架上,並表示,他不是死在科爾基斯。)使徒馬蒂亞斯在今年63烈士的榮耀的冠冕。


Troparion (Tone 3) [1] Troparion(三聲)[1]

O holy Apostle Matthias, Ø聖使徒馬蒂亞斯,
Pray to the merciful God,祈求仁慈的天主,
That He may grant to our souls他可以給予我們的靈魂
Remission of our transgressions!減免我們的過犯!

Kontakion (Tone 4) [2]集禱頌(音)[2]

O wonder-worker and Apostle Matthias, Ø的奇蹟工人和使徒馬蒂亞斯,
Your words have gone out into all the world,你的話已經到了世界上所有的,
Enlightening men as the sun,人類啟示的太陽,
And giving grace to the Church並給予恩典的教會
Bringing faith to heathen lands!把信仰異教徒的土地!


Apostle Matthias of the Seventy, August 9 (OCA)七十使徒馬蒂亞斯,8月9日(OCA)

External links外部鏈接

Apostle Matthias, June 30 (OCA)使徒馬蒂亞斯,6月30日(OCA)
Matthias, Apostle of the 70 (GOARCH)馬蒂亞斯,使徒的70(GOARCH)
Apostle Matthias Icon and Story使徒馬蒂亞斯圖標和故事
"The Church of Christ Shall Not Be Impoverished": Sermon on the feast day of Apostle Matthias by St. John Maximovitch “基督的教會不是貧困”:布道的宗教節日的使徒馬蒂亞斯的聖約翰Maximovitch

Saint Matthias聖馬蒂亞斯

Coptic Orthodox Information 科普特東正教會信息

In Acts 1:15-26 we have recorded a meeting of Jesus' followers and the decision to choose a substitute apostle to take the place vacated by Judas Iscariot.在使徒行傳1:15-26,我們記錄了耶穌的追隨者和會議的決定,選擇一個替代的使徒來代替空出的加略人猶大。 "Therefore it is necessary to choose one of the men who have been with us the whole time the Lord Jesus went in and out among us, beginning from John's baptism to the time when Jesus was taken up from us. For one of these must become a witness with us of his resurrection" (1:21-22). “因此,必須到選擇的男人誰已被我們的整個時間主耶穌去和出在我們中間,開始從約翰的洗禮當耶穌被採取了從我們的時間。對於這些必須成為證人與我們同他的復活“(1:21-22)。 The individual must have been with Jesus throughout his public ministry.個人必須已經與耶穌裡,他的公共事務部。 The reason for having a replacement is clear - the need to witness.有可更換的原因是明確的 - 需要見證。

Among the 120 followers who waited in Jerusalem, there were only two who met the requirements: Barsabbas, known also as Justus, and Matthias.在等待在耶路撒冷的120個追隨者,只有兩個符合要求:Barsabbas,也被稱為尤斯圖斯,和馬提亞。 Having prayed for guidance from the Spirit, they voted and Matthias was elected.在祈禱的精神為指導,他們投票,和馬提亞被選為了。 We are not absolutely certain how this drawing of lots was carried out.如何進行抽籤,我們不能絕對肯定。 One method which the Jews used at the time of Jesus was to write names on pebbles or pieces of broken pottery.在耶穌時代的猶太人使用的一種方法是寫在卵石表面或破碎的陶器碎片的名稱。 The names were then place in a container and shaken until one name flew out.的名稱,然後放置在一個容器中,並動搖了,直到一個名稱飛了出去。 The expression "the lot fell" would seem to suggest this method.表達的“鬮”似乎表明這種方法。 However, the expression "he was added" can also be translated "he was chosen by vote."但是,表達“他補充說:”也可以翻譯成“他被選為投票通過。” Whatever the method, the group was confident that the Lord would make his will known.不管是什麼方法,相信主會令他的意志。 Matthias was chosen to replace Judas in the Twelve.馬提亞選擇,以取代猶大的十二個月。 That is the first time we hear of him and it is also the last time the Bible mentions him.這是我們第一次聽到他和“聖經”中提到他,也是最後一次。

Outside of Scripture: The information concerning the life and death of Matthias is vague and often contradictory. “聖經”之外:關於生命和死亡的馬蒂亞斯的信息是模糊的,往往是矛盾的。 According to Nicephorus, he preached the gospel in Judea and then went to Ethiopia where he was crucified.據Nicephorus,他在猶太傳福音,然後去埃塞俄比亞,在那裡他被釘在十字架上。 The Synopsis of Dorothea says Matthias preached the gospel to barbarians and cannibals in the interior of Ethiopia and that he went to Cappadocia where he died at Sebastopolis.多蘿西婭的提要中說,,馬蒂亞斯在埃塞俄比亞的內部野蠻人和食人族傳福音給他去卡帕多西亞在那裡他死在Sebastopolis的。 Still another tradition maintains he was stoned at Jerusalem by the Jews and then beheaded because of his allegiance to Christ.還有另一個傳統,保持他在耶路撒冷的猶太人用石頭打死,然後斬首,因為他的效忠基督。 To commemorate his martyrdom, Matthias' symbol consists of an open Bible with a double-bladed ax across it.為了紀念他的犧牲,馬蒂亞斯的符號由一個開放的聖經與通過它的雙刃斧。

James F. Korthals詹姆斯·F. Korthals

This subject presentation in the original English language本主題介紹在原來的英文

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