THE NEW SCHAFF-HERZOG
Geschichte der Herzogin Matilde ron Canossa, Gottingen, 1S72; the biographies by Mrs. M. E. Huddy, London, 1905, and Miss Xora Duff, ib., 1909; and the literature under Papal States, and under the articles on the popea named in the text.
MATINS: The office which, with its complement Lauds (q.v.), forms the nocturnal part of the Breviary (q.v.), and in length amounts to about one-half of that for the whole day. On ordinary week-days and simple feasts it has only one division or nocturn; on Sundays and all feasts above the rank of simple, it has three, corresponding to the ancient Roman division of the night into three watches. After the silent recitation of the Lord's Prayer, Hail Mary, and Creed, it begins with the introductory versicles and responses, and Ps. xcv., interspersed with repetitions of the invitatory, a, versicle referring to the day or season; then a hymn, varying with the day, and the psalms, twelve on ordinary week-days, on festivals three to each nocturn. Each psalm or group of psalms has its Antiphon (q.v.) to bring out a special meaning for the day. The psalms are followed by the lessons, each with a short responsory. Those of the first (or on week-days the only) nocturn are taken from the Old Testament; those of the second from the lives of the saints or the writings of the Fathers; those of the third from some patristic exposition of the Gospel for the day. After the last lesson the place of the responsory is taken on Sundays (except in Advent and from Septuagesima to Easter), festivals, and week-days in the Paschal season, by the Te Deum.
Before the Reformation, matins, like vespers, was frequently a public service attended by the laity, so that some account was early taken of it in the reorganization of worship. In the Deutscher Kirchenamt, probably as early as 1523, there is a reformed vernacular office based upon it. Luther wished to retain matins and vespers, and saw no need of making radical changes in them, since they were mainly taken from Scripture. He wished to shorten matins, and to read the whole Psalter and the rest of the Bible consecutively, adding exposition on Sundays. In the Formula Missce of 1523 and tho Deutsche Messe of 1526, he sets forth his arrangement at some length. It was not at all universally followed, especially in South Germany. The Reformed Churches knew nothing of it, and even where it was retained among the Lutherans there was no uniformity. In some places it was recited daily, in others on Sundays, and in others again only on great festivals; and the order of the service varied. In the nature of the case it was to be expected that this ancient service should gradually disappear; the last traces of it in Germany were retained on the three great festivals, especially Christmas; but none of the modern Agenda make any attempt to reproduce it. [In the Church of England Prayer-book (see Common Prayer, Book or) the vernacular office entitled " Morning Prayer," and colloquially designated as matins to this day, is a fusion of various features of the ancient matins, lauds, and prime.] (P. Drews.)
Bibliography: Bingham, Origines, XIII., ix. 10; A. J.
Eiiitrrim, Denkwurdigkeiten, iv. 1, pp. 357 sqq., Mainz,
1S27; W. Palmer, Origines liturgicce, i. 213, Oxford, 1832; F. Armknecht, Die alte Matutin- und V esperordnung in der evangelisch-lutherischen, Kirche, Gottingen, 1S56; T. Kliefoth, Liturgische Abhandlungen, vi. 185 sqq., vii. 438 sqq., 489 sqq., viii. 164 sqq., Halle, 1859-61; F. X. Kraus, Real-Encyklopadie des christlichen Altertums, ii. 530 sqq., Freiburg, 1886; V. Thalhofer, Handbuch der katholischen Liturgik, ii. 358, 434 sqq., 450, Freiburg, 1893; KL, viii. 1042 sqq.; and much of the literature under Breviary.
MATTHEW.
I. The Apostle. The Sources (§ 3).
II. The Gospel. Content, Structure, and External Testimony (§ 1). Purpose (§ 4).
Criticism versus Tradition (§ 2). Date and Value (§ 5).
I. The Apostle: In all the lists of the apostles in the New Testament Matthew appears as one of the Twelve, in Mark and Luke occupying the seventh place, in Matthew and the Acts the eighth. By the appellative " publican " (Matt. x. 3) he is to be identified with the Matthew of ix. 9 sqq. and doubtless with the Levi of Mark ii. 14 and Luke v. 27 sqq., Mark adding that his father was Alpheus; possibly Mark and Luke used his earlier name, Matthew being his name after he became a disciple. He was doubtless a Jew, as his name indicates, contrary to the statement of Julius Africanus. Nothing further regarding his life is told in Matthew or the Acts. In tradition his story developed. Thus Clement of Alexandria calls him a vegetarian ("The Instructor," II., i.; ANF, ii. 241) and places him in the list of those saints who did not suffer martyrdom; later tradition made him a martyr by fire, beheading, or stoning; he is said to have preached first to his own people, afterward in foreign lands (Eusebius, Hist, eccl., III., xxiv. 6; NPNF, 2 ser., i. 152). The stories concerning his grave and his relics may be found in R. A. Lipsius, Die apokryphen Apostelgeschichten, p. 217, Brunswick, 1890.
II. The Gospel: In the early Church the authorship of the first Gospel was universally ascribed to Matthew. The tradition of apostolical authorship arose very early, and that Gospel was the chief
source used by the Apostolic Fathers, i. External while Papias is expressly quoted as Testimony, asserting the Matthean origin (" So then Matthew wrote the logia in the Hebrew language, and every one interpreted them as he was able," Eusebius, Hist, eccl., III., xxxix. 16; NPNF, 2 ser., i. 173). By the assertion that the logia were in the Hebrew was meant not the classical Hebrew of the Old Testament, but the dialect of Syriac which was the mother tongue of Matthew and of Jesus, and he implies that the translations (into Greek) are more numerous than could be desired because inaccurate. With this sentence of Papias, then, begins the external testimony to the authorship of the first Gospel. Later writers never contradict Papias but rather copy or corroborate him (Eusebius, Hist, eccl., III., xxiv. 6, V., viii. 2, VI., xxv. 4). The fact of a Hebrew Matthew receives confirmation from still another source. And by this is meant neither what is related in the Apocryphal Acts of Barnabas (Lipsius, Die apokryphen Apostelgeschichten, ii. 2, pp. 270 sqq., 291 sqq.) concerning the finding of an auto-