CATHOLIC Encyclopedia_ Chronology of the Life of Jesus Christ

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Chronology of the Life of Jesus Christ

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In the following paragraphs we shall endeavour to establish the absolute and relative

chronology of our Lord's life, i.e. we shall show first how certain facts connected with the

history of Jesus Christ fit in with the course of universal history, and secondly how the rest of

the life of Jesus must be arranged according to the inter-relation of its single elements.

The incidents whose absolute chronology may be determined with more or less probability are

the year of Christ's nativity, of the beginning of His public life, and of His death. As we cannot

fully examine the data entering into these several problems, the reader ought to compare what

has been said on these points in the article BIBLICAL CHRONOLOGY.

The Nativity

St. Matthew (2:1) tells us that Jesus was born "in the days of King Herod". Josephus (Ant.,

XVII, viii, 1) informs us that Herod died after ruling thirty four years de facto, thirty seven years

de jure. Now Herod was made rightful king of Judea A.U.C. 714, while he began his actual rule

after taking Jerusalem A.U.C. 717. As the Jews reckoned their years from Nisan to Nisan, and

counted fractional parts as an entire year, the above data will place the death of Herod in A.U.C.

749, 750, 751. Again, Josephus tells us from that an eclipse of the moon occurred not long

before Herod's death; such an eclipse occurred from 12 to 13 March, A.U.C. 750, so that Herod

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must have died before the Passover of that year which fell on 12 April (Josephus, "Ant"., iv, 4;

viii, 4). As Herod killed the children up to two years old, in order to destroy the new born King

of the Jews, we are led to believe that Jesus may have been born A.U.C. 747, 748, 749. The

enrollment under Cyrinus mentioned by St. Luke in connection with the nativity of Jesus Christ,

and the remarkable astronomical conjunction of Mars, Jupiter, and Saturn in Pisces, in the

spring of A.U.C. 748, will not lead us to any more definite result.

Beginning of the public ministry

The date of the beginning of Christ's ministry may be calculated from three different data found

respectively in Luke 3:23; Josephus, "Bel. Jud." I, xxi, 1; or "Ant.", XV, ii, 1; and Luke 3:1.

The first of these passages reads: "And Jesus himself was beginning about the age of thirty

years". The phrase "was beginning" does not qualify the following expression "about the age of

thirty years", but rather indicates the commencement of the public life. As we have found that

the birth of Jesus falls within the period 747-749 A.U.C., His public life must begin about 777-

779 A.U.C.

Second, when, shortly before the first Pasch of His public life, Jesus had cast the buyers and

sellers out of the Temple, the Jews said: "Six and forty years was this temple in building" (John

2:20). Now, according to the testimony of Josephus (loc. cit.), the building of the Temple

began in the fifteenth year of Herod's actual reign or in the eighteenth of his reign de jure, i.e.

732 A.U.C.; hence, adding the forty six years of actual building, the Pasch of Christ's first year of

public life must have fallen in 778 A.U.C.

Third, the Gospel of St. Luke (3:1) assigns the beginning of St. John the Baptist's mission to

the "fifteenth year of the Tiberius Caesar". Augustus, the predecessor of Tiberius, died 19

August, 767 A.U.C., so that the fifteenth year of Tiberius's independent reign is 782 A.U.C.; but

then Tiberius began to be associate of Augustus in A.U.C. 764, so that the fifteenth year reckoned

from this date falls in A.U.C. 778. Jesus Christ's public life began a few months later, i.e. about

A.U.C. 779.

The year of the death of Christ

According to the Evangelists, Jesus suffered under the high priest Caiphas (A.U.C. 772-90, or

A.D. 18-36), during the governorship of Pontius Pilate A.U.C. 780-90). But this leaves the time

rather indefinite. Tradition, the patristic testimonies for which have been collected by Patrizi (De

Evangeliis), places the death of Jesus in the fifteenth (or sixteenth) year of Tiberius, in the




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consulship of the Gemini, forty-two years before the destruction of Jerusalem, and twelve years

before the preaching of the Gospel to the Gentiles. We have already seen that the fifteenth year

of Tiberius is either 778 or 782, according to its computation from the beginning of Tiberius's

associate or sole reign; the consulship of the Gemini (Fufius and Rubellius) fell in A.U.C. 782; the

forty second year before the destruction of Jerusalem is A.D. 29, or A.U.C. 782, twelve years

before the preaching of the Gospel to the Gentiles brings us to the same year, A.D. 29 or A.U.C.

782, since the conversion of Cornelius, which marks the opening of the Gentile missions, fell

probably in A.D. 40 or 41.

The day of the death of Christ

Jesus died on Friday, the fifteenth day of Nisan. That He died on Friday is clearly stated by Mark

15:42, Luke 23:54, and John 19:31. The few writers who assign another day for Christ's death

are practically lost in the multitude of authorities who place it on Friday. What is more, they do

not even agree among themselves: Epiphanius, e.g., places the Crucifixion on Tuesday;

Lactantius, on Saturday; Westcott, on Thursday; Cassiodorus and Gregory of Tours, not on

Friday.

The first three Evangelists are equally clear about the date of the Crucifixion. They place the

Last Supper on the fourteenth day of Nisan, as may be seen from Matthew 26:17-20, Mark

14:12-17 and Luke 22:7-14. Nor can there be any doubt about St. John's agreement with the

Synoptic Evangelists on the question of the Last Supper and the Crucifixion. The supper washeld "before the festival day of the Pasch" (John 13:1), i.e. on 14 Nisan, as may be seen from

Matthew 22:7-14. Nor can there be any doubt about St. John's agreement with the Synoptic

Evangelists on the question of the Last Supper and the Crucifixion. The Supper was held

"before the festival day of the pasch" (John 13:1), i.e. on 14 Nisan, since the sacrificial day was

computed according to the Roman method (Jovino, 123 sqq., 139 sqq.).

Again, some disciples thought that Judas left the supper table because Jesus had said to him:

"Buy those things which we have need of for the festival day: or that he should give somethingto the poor" (John 13:29). If the Supper had been held on 13 Nisan this belief of the disciples

can hardly be understood, since Judas might have made his purchases and distributed his alms

on 14 Nisan; there would have been no need for his rushing into the city in the middle of the

night. On the day of Christ's Crucifixion the Jews "went not into the hall, that they might not be

defiled, but that they might eat the pasch" (John 18:28). The pasch which the Jews wished to

eat could not have been the paschal lamb, which was eaten on 14 Nisan, for the pollution




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contracted by entering the hall would have ceased at sundown, so that it would not have

prevented them from sharing in the paschal supper. The pasch which the Jews had in view

must have been the sacrificial offerings (Chagighah), which were called also pasch and were

eaten on 15 Nisan. Hence this passage places the death of Jesus Christ on the fifteenth day of

Nisan.

Again, Jesus is said to have suffered and died on the "parasceve of the pasch", or simply on the

"parasceve" (John 19:14, 31); as "parasceve" meant Friday, the expression "parasceve" denotes

Friday on which the pasch happened to fall, not the before the pasch. Finally, the day following

the parasceve on which Jesus died is called "a great sabbath day" (John 19:31), either to

denote its occurrence in the paschal week or to distinguish it from the preceding pasch, or day

of minor rest.

Relative chronology

No student of the life of Jesus will question the chronological order of its principal divisions:

infancy, hidden life, public life, passion, glory. But the order of events in the single divisions is

not always clear beyond dispute.

The infancy of Jesus

The history of the infancy, for instance, is recorded only in the First Gospel and in the Third.

Each Evangelist contents himself with five pictures:

St. Matthew describes the birth of Jesus, the adoration of the Magi, the flight into Egypt,

the slaughter of the Holy Innocents, and the return to Nazareth.

St. Luke gives a sketch of the birth, of the adoration of the shepherds, of the circumcision,

of the purification of the Virgin, and of the return to Nazareth.

The two Evangelists agree in the first and the last of these two series of incidents (moreover, al

scholars place the birth, adoration of the shepherds, and the circumcision before the Magi), buthow are we to arrange the intervening three events related by St. Matthew with the order of St.

Luke? We indicate a few of the many ways in which the chronological sequence of these facts

has been arranged.

First possibi l i tyThis order implies that either the purification was delayed beyond the fortieth day, which seems




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to contradict Luke 2:22 sqq., or that Jesus was born shortly before Herod's death. so that the

Holy Family could return from Egypt within forty days after the birth of Jesus. Tradition does

not seem to favour this speedy return.

Second possibi l i tyAccording to this order the Magi either arrived a few days before the purification or they came

on 6 January; but in neither case can we understand why the Holy Family should have offered

the sacrifice of the poor, after receiving the offerings of the Magi. Moreover, the first Evangelist

intimates that the angel appeared to St. Joseph soon after the departure of the Magi, and it is

not at all probable that Herod should have waited long before inquiring concerning the

whereabouts of the new born king. The difficulties are not overcome by placing the adoration

of the Magi on the day before the purification; it would be more unlikely in that case that the

Holy Family should offer the sacrifice of the poor.

Third possibi l i tyAs Luke 2:39 appears to exclude the possibility of placing the adoration of the Magi between

the presentation and return to Nazareth, there are interpreters who have located the advent of

the wise men, the flight to Egypt, the slaughter of the Innocents, and the return from Egypt

after the events as told in St. Luke. They agree in the opinion that the Holy Family returned to

Nazareth after the purification, and then left Nazareth in order to make their home in

Bethlehem. Eusebius, Epiphanius, and some other ancient writers are willing to place the

adoration of the Magi about two years after Christ's birth; Paperbroch and his followers allow

about a year and thirteen days between the birth and the advent of the Magi; while Patrizi

agrees with those who fix the advent of the Magi at about two weeks after the purification. The

text of Matthew 2:1-2 hardly permits an interval of more than a year between the purification

and the coming of the wise men; Patrizi's opinion appears to satisfy all the data furnished by

the gospels, while it does not contradict the particulars added by tradition.

The hidden life of Jesus

It was in the seclusion of Nazareth that Jesus spent the greatest part of His earthly life. The

inspired records are very reticent about this period: Luke 2:40-52; Mark 6:3; John 6:42; 7:15,

are about the only passages which refer to the hidden life.

Some of them give us a general view of Christ's life: "The child grew, and grew in strength and




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wisdom; and the grace of God was in him" is the brief summary of the years following the

return of the Holy Family after the ceremonial purification in the Temple. "Jesus advanced in

wisdom, and age, and grace with God and men", and He "was subject to them" form the

inspired outline of Christ's life in Nazareth after He had attained the age of twelve.

"When he was twelve years old" Jesus accompanied His parents to Jerusalem, 'according to the

custom of the feast'; When they returned, the child Jesus remained in Jerusalem; and his

parents knew it not." After three days, they found him in the Temple, sitting in the midst of the

doctors, hearing them, and asking them questions." It was on this occasion that Jesus spoke

the only words that have come down from the period of His hidden life: "How is it that you

sought me? Did you not know, that I must be about my Father's business [or, "in my Father's

house"]?"

The Jews tell us that Jesus had not passed through the training of the Rabbinic schools: "How

doth this man know letters, having never learned?". The same question is asked by the people

of Nazareth, who add, "Is not this the carpenter?" St. Justin is authority for the statement that

Jesus specially made "ploughs and yokes' (Contra Tryph., 88). Though it is not certain that at

the time of Jesus elementary schools existed in the Jewish villages, it may be inferred from the

Gospels that Jesus knew how to read (Luke 4:16) and write (John 8:6). At an early age He

must have learned the so called Shema(Deuteronomy 6:4), and the Hallel, or Psalms 113-118

(Hebrew); He must have been familiar with the other parts of the Scriptures too, especially the

Psalms and the Prophetic Books, as He constantly refers to them in His public life. It is also

asserted that Palestine at the time of Jesus Christ was practically bilingual, so that Christ must

have spoken Aramaic and Greek; the indications that He was acquainted with Hebrew and Latin

are rather slight. The public teaching of Jesus shows that He was a close observer of the sights

and sounds of nature, and of the habits of all classes of men. For these are the usual sources of

His illustrations.

To conclude, the hidden life of Jesus extending through thirty years is far different from what

one should have expected in the case of a Person Who is adored by His followers as their God

and revered as their Saviour; this is an indirect proof for the credibility of the Gospel story.

The public life of Jesus: its duration

The chronology of the public life offers a number of problems to the interpreter; we shall touch

upon only two, the duration of the public life, and the successive journeys it contains.




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There are two extreme views as to the length of the ministry of Jesus: St. Irenus (Against

Heresies II.22.3-6) appears to suggest a period of fifteen years; the prophetic phrases, "the

year of recompenses", "the year of my redemption" (Isaiah 34:8; 63:4), appear to have

induced Clement of Alexandria, Julius Africanus, Philastrius, Hilarion, and two or three other

patristic writers to allow only one year for the public life. This latter opinion has found

advocates among certain recent students: von Soden, for instance, defends it in Cheyne's

"Encyclopaedia Biblica". But the text of the Gospels demands a more extensive duration. St.

John's Gospel distinctly mentions three distinct paschs in the history of Christ's ministry (2:13;

6:4; 11:55). The first of the three occurs shortly after the baptism of Jesus, the last coincides

with His Passion, so that at least two years must have intervened between the two events to

give us the necessary room for the passover mentioned in 6:4. Westcott and Hort omit the

expression "the pasch" in 6:4 to compress the ministry of Jesus within the space of one year;

but all the manuscripts, the versions, and nearly all the Fathers testify for the reading "En de

eggysto pascha heeorteton Ioudaion": "Now the pasch, the festival day of the Jews, was near at

hand". Thus far then everything tends to favour the view of those writers and more recent

commentators who extend the period of Christ's ministry a little over two years.

But a comparison of St. John's Gospel with the Synoptic Evangelists seems to introduce another

pasch, indicated in the Fourth Gospel, into Christ's public life. John 4:45, relates the return of

Jesus into Galilee after the first pasch of His public life in Jerusalem, and the same event is told

by Mark 1:14, and Luke 4:14. Again the pasch mentioned in John 6:4 has its parallel in the

"green grass" of Mark 6:39, and in the multiplication of loaves as told in Luke 9:12 sqq. But the

plucking of ears mentioned in Mark 2:23, and Luke 6:1, implies another paschal season

intervening between those expressly mentioned in John 2:13 and 6:4. This shows that the

public life of Jesus must have extended over four paschs, so that it must have lasted three years

and a few months. Though the Fourth Gospel does not indicate this fourth pasch as clearly as

the other three, it is not wholly silent on the question. The "festival day of the Jews" mentioned

in John 5:1, has been identified with the Feast of Pentecost, the Feast of Tabernacles, the Feast

of Expiation, the Feast of the New Moon, the Feast of Purim, the Feast of Dedication, by various

commentators; others openly confess that they cannot determine to which of the Jewish feasts

this festival day refers. Nearly all difficulties will disappear if the festival day be regarded as the

pasch, as both the text (heorte) and John 4:35 seem to demand (cf. Dublin Review, XXIII, 351

sqq.).

The public life of Jesus: his journeys




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The journeys made during His public life may be grouped under nine heads: the first six were

mainly performed in Galilee and had Capharnaum for their central point; the last three bring

Jesus into Judea without any pronounced central point. We cannot enter into the disputed

questions connected with the single incidents of the various groups.

First journeyDecember, A.U.C. 778 - Spring, 779. (Cf. John 1:2; Matthew 3:4; Mark 1; Luke 3:4)

Jesus abandons His hidden life in Nazareth, and goes to Bethania across the Jordan, where He

is baptized by John and receives the Baptist's first testimony to His Divine mission. He then

withdraws into the desert of Judea, where He fasts for forty days and is tempted by the devil.

After this He dwells in the neighbourhood of the Baptist's ministry, and receives the latter's

second and third testimony; here too He wins His first disciples, with whom He journeys to the

wedding feast at Cana in Galilee, where He performs His first miracle. Finally He transfers Hisresidence, so far as there can be question of a residence in His public life, to Capharnaum, one

of the principal thoroughfares of commerce and travel in Galilee.

Second journeyPassover, A.U.C. 779 - about Pentecost, 780. (Cf. John 2-5; Mark 1-3; Luke 4-7; Matthew 4-9)

Jesus goes from Capharnaum to Jerusalem for the Feast of the Passover; here he expels the

buyers and sellers from the Temple, and is questioned by the Jewish authorities. Many believed

in Jesus, and Nicodemus came to converse with Him during the night. After the festival days He

remained in Judea till about the following December, during which period He received the

fourth testimony from John who was baptizing at Ennon (A.V. Aenon). When the Baptist had

been imprisoned in Machaerus, Jesus returned to Galilee by way of Samaria where He met the

Samaritan woman at Jacob's well near Sichar; He delayed two days in this place, and many

believed in Him.

Soon after His return into Galilee we find Jesus again in Cana, where He heard the prayer who

pleaded for the recovery of his dying son in Capharnaum. The rejection of Jesus by the people

of Nazareth, whether at this time as, St. Luke intimates, or at a later period, as St. Mark seems

to demand, or again both now and about eight months later, is an exegetical problem we

cannot solve here. At any rate, shortly afterwards Jesus is mostly actively engaged in

Capharnaum in teaching and healing the sick, restoring among others Peter's mother-in-law

and a demoniac. On this occasion He called Peter and Andrew, James and John. Then followed




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a missionary tour through Galilee during which Jesus cured a leper; soon he again taught in

Capharnaum, and was surrounded by such a multitude that a man sick of the palsy had to be

let down through the roof in order to reach the Sacred Presence. After calling Matthew to the

Apostleship, He went to Jerusalem for the second pasch occurring during His public life, it was

on this occasion that He healed the man who been sick for thirty-eight years near the pool at

Jerusalem. The charge of violating the Sabbath and Christ's answer were the natural effects of

the miracle. The same charge is repeated shortly after the pasch; Jesus had returned to Galilee,

and the disciples plucked some ripe ears in the corn fields. The question became more acute in

the immediate future; Jesus had returned to Capharnaum, and there healed on the Sabbath day

a man who had a withered hand. The Pharisees now make common cause with the Herodians

in order to "destroy him". Jesus withdraws first to the Sea of Galilee, where He teaches and

performs numerous miracles; then retires to the Mountain of Beatitudes, where He prays during

the night, chooses His Twelve Apostles in the morning, and preaches the Sermon on the

Mount. He is brought back to Capharnaum by the prayers of the centurion who asks and

obtains the of his servant.

Third journeyAbout Pentecost, A.U.C. 780- Autumn, 780. (Cf. Luke 7:8; Mark 3:4; Matthew 4, 8, 9, 12, 13)

Jesus makes another missionary tour through Galilee; He resuscitates the son of the widow at

Naim, and shortly afterwards receives the messengers sent by John from his prison in

Machaerus. Then follows the scene of the merciful reception of the sinful woman who anoints

the feet of the Lord while He rests at table in Magdala or perhaps in Capharnaum; for the rest

of His missionary tour Jesus is followed by a band of pious women who minister to the wants

of the Apostles. After returning to Capharnaum, Jesus expels the mute devil, is charged by the

Pharisees with casting out devils by the prince of devils, and encounters the remonstrances of

His kinsmen. Withdrawing to the sea, He preaches what may be called the "Lake Sermon",

consisting of seven parables.

Fourth journeyAutumn, A.U.C. 780- about Passover, 781. (Cf. Luke 8:9; Mark 4-6; Matthew 8, 9, 10, 13, 14)

After a laborious day of ministry in the city of Capharnaum and on the lake, Jesus with His

Apostles crosses the waters. As a great storm overtakes them, the frightened Apostles awaken

their sleeping Master, Who commands the winds and the waves. Towards morning they meet in

the country of the Gerasens, on the east of the lake, two demoniacs. Jesus expels the evil




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spirits, but allows them to enter into a herd of swine. The beasts destroy themselves in the

waters of the lake, and frightened inhabitants beg Jesus not to remain among them. After

returning to Capharnaum he heals the woman who had touched the hem of His garment,

resuscitates the daughter of Jairus, and gives sight to two blind men. The second Gospel places

here Christ's last visit to and rejection by the people of Nazareth. Then follows the ministry of

the Apostles who are sent two by two, while Jesus Himself makes another missionary tour

through Galilee. It seems to have been the martyrdom of John the Baptist that occasioned the

return of the Apostles and their gathering around the Master in Capharnaum. But, however

depressing this event may have been, it did not damp the enthusiasm of the Apostles over their

success.

Fifth journey

Spring, A.U.C. 781. (Cf. John 6; Luke 9; Mark 6; and Matthew 14)Jesus invites the Apostles, tired out from their missionary labours, to rest awhile. They cross

the northern part of the Sea of Galilee, but, instead of finding the desired solitude, they are met

by multitudes of people who had preceded them by land or by boat, and who were eager for

instruction. Jesus taught them throughout the day, and towards evening did not wish to

dismiss them hungry. On the other hand, there were only five loaves and two fishes at the

disposal of Jesus; after His blessing, these scanty supplies satisfied the hunger of five thousand

men, besides women and children, and remnants filled twelve baskets of fragments. Jesus sent

the Apostles back to their boats, and escaped from the enthusiastic multitudes, who wished to

make Him king, into the mountain where He prayed till far into the night. Meanwhile the

Apostles were facing a contrary wind till the fourth watch in the morning, when they saw Jesus

walking upon the waters. The Apostles first fear, and then recognize Jesus; Peter walks upon

the water as long as his confidence lasts; the storm ceases when Jesus has entered the boat.

The next day brings Jesus and His Apostles to Capharnaum, where He speaks to the assembly

about the Bread of Life and promises the Holy Eucharist, with the result that some of His

followers leave Him, while the faith of His true disciples is strengthened.

Sixth journeyAbout May, A.U.C. 781- Sept., 781. (Cf. Luke 9; Mark 7-9; Matthew 14-18; John 7)

It may be owing to the enmity stirred up against Jesus by His Eucharistic discourse in

Capharnaum that He began now a more extensive missionary tour than He had made in the

preceding years of His life. Passing through the country of Genesar, He expressed His




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disapproval of the Pharisaic practices of legal purity. Within the boarders of Tyre and Sidon He

exorcized the daughter of the Syrophoenician woman. From here Jesus travelled first towards

the north, then towards the east, then south-eastward through the northern part of Decapolis,

probably along the foot of the Lebanon, till He came to the eastern part of Galilee. While in

Decapolis Jesus healed a deaf-mute, employing a ceremonial more elaborate than He had used

at any of His previous miracles; in the eastern part of Galilee, probably not far from

Dalmanutha and Magedan, He fed four thousand men, besides children and women, with seven

loaves and a few little fishes, the remaining fragments filling seven baskets. The multitudes had

listened for three days to the teaching of Jesus, previously to the miracle. In spite of the many

cures performed by Jesus, during this journey, on the blind, the dumb, the lame, the maimed,

and on many others, the Pharisees and Sadducees asked Him for a sign from heaven, tempting

Him. He promised them the sign of Jonas the Prophet. After Jesus and the Apostles had

crossed the lake, He warned them to beware of the leaven of the Pharisees; then they passed

through Bethsaida Julias where Jesus gave sight to a blind man. Next we find Jesus in the

confines of Caesarea Philippi, where Peter professes his faith in Christ, the Son of the living

God, and in his turn receives from Jesus the promise of the power of the keys. Jesus here

predicts His passion, and about a week later is transfigured before Peter, James, and John,

probably on the top of Mt.Thabor. On descending from the mountain, Jesus exorcizes the mute

devil whom His disciples had not been able to expel. Bending his way towards Capharnaum,

Jesus predicts His Passion for the second time, and in the city pays the tribute-money for

Himself and Peter. This occasions the discussion as to the greater in the kingdom of heaven,and the allied discourses. Finally, Jesus refuses His brethren's invitation to go publicly to the

Feast of Tabernacles in Jerusalem.

Seventh journeySept., A.U.C. 781- December, 781. (Cf. Luke 9-13; Mark 10; Matthew 6, 7, 8, 10, 11, 12, 24;

John 7-10)

Jesus now "steadfastly set His face to go Jerusalem", and as the Samaritans refused Him

hospitality, He had to take the east of the Jordan. While still in Galilee, He refused the

discipleship of several half-hearted candidates, and about the same time He sent other seventy-

two, two by two, before His face into every city and place whither He Himself was to come.

Probably in the lower part of Peraea, the seventy-two returned with joy, rejoicing in the

miraculous power that had been exercised by them. It must have been in the vicinity of Jericho

that Jesus answered the lawyer's question, "Who is my neighbour?" by the parable of the Good




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Samaritan. Next Jesus was received in the hospitable home of Mary and Martha, where He

declares Mary to have chosen the better part. From Bethania He went to Jerusalem for the Feast

of Tabernacles, where he became involved in discussions with the Jews. The Scribes and

Pharisees endeavoured to catch Him in the sentence which they asked Him to pronounce in the

case of the woman taken in adultery. When Jesus had avoided this snare, He continued His

discussions with the hostile Jews. Their enmity was intensified because Jesus restored sight to a

blind man on the Sabbath day. Jesus appears to have His stay in Jerusalem with the beautiful

discourse on the Good Shepherd. A little later He teaches His Apostles the Our Father, probably

somewhere on Mt. Olivet. On a subsequent missionary tour through Judea and Peraea He

defends Himself against the charges of Pharisees, and reproves their hypocrisy. On the same

journey Jesus warned against hypocrisy, covetousness, worldly care; He exhorted to

watchfulness, patience under contradictions, and to penance. About this time, too, He healed

the woman who had the spirit of infirmity.

Eighth journeyDecember, A.U.C. 781-February, 782. (Cf. Luke 13-17; John 10:11)

The Feast of Dedication brought Jesus again to Jerusalem, and occasioned another discussion

with the Jews. This is followed by another missionary tour through Peraea, during which Jesus

explained a number of important points of doctrine: the number of the elect, the choice of

one's place at table, the guests to be invited, the parable of the great supper, resoluteness in

the service of God, the parables of the hundred sheep, the lost groat, and the prodigal son, of

the unjust steward, of Dives and Lazarus, of the unmerciful servant, besides the duty of

fraternal correction, and the efficacy of faith. During this period, too, the Pharisees attempted to

frighten Jesus with the menance of Herod's persecution; on his part, Jesus healed a man who

had dropsy, on a Sabbath day, while at table in the house of a certain prince of the Pharisees.

Finally Mary and Martha send messengers to Jesus, asking Him to come and cure their brother

Lazarus; Jesus went after two days, and resuscitated His friend who had been several days in

the grave. The Jews are exasperated over this miracle, and they decree Jesus must die for the

people. Hence He withdrew "into a country near the desert, unto a city that is called Ephrem".

Ninth journeyFebruary, A.U.C. 782- Passover, 782. (Cf. Luke 17-22; Mark 10, 14; Matthew 19-26; John 11,

12.)

This last journey took Jesus from Ephrem northward through Samaria, then eastward along the




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border of Galilee into Peraea, then southward through Peraea, westward across the Jordan,

through Jericho, Bethania on Mt. Olivet, Bethphage, and finally to Jerusalem. While in the most

northern part of the journey, He cured ten lepers; a little later, He answered the questions

raised by the Pharisees concerning the kingdom of God. Then He urged the need of incessant

prayer by proposing the parable of the unjust judge; here too belong the parable of the

Pharisee and Publican, the discourse on marriage, on the attitude of the Church towards the

children, on the right use of riches as illustrated by the story of the rich young ruler, and the

parable of the labourers in the vineyard. After beginning His route towards Jerusalem, He

predicted His Passion for the third time; James and John betray their ambition, but they are

taught the true standard of greatness in the Church. At Jericho Jesus heals two blind men, and

receives the repentance of Zacheus the publican; here He proposed also the parable of the

pounds entrusted to the servants by the master.

Six days before the pasch we find Jesus at Bethania on Mt. Olivet, as the guest of Simon theleper; Mary anoints His feet, and the disciples at the instigation of Judas are indignant at this

seeming waste of ointment. A great multitude assembles at Bethania, not to see Jesus only but

also Lazarus; hence the chief priests think of killing Lazarus too. On the following day Jesus

solemnly entered Jerusalem and was received by the Hosanna cries of all classes of people. In

the afternoon He met a delegation of Gentiles in the court of the Temple. On Monday Jesus

curses the barren fig tree, and during the morning He drives the buyers and sellers from the

Temple. On Tuesday the wonder of the disciples at the sudden withering of the fig tree

provokes their Master's instruction on the efficacy of faith. Jesus answers the enemies' questions

as to His authority; then He proposes the parable of the two sons, of the wicked husbandmen,

and of the marriage feast. Next follows a triple snare: the politicians ask whether it is lawful to

pay tribute to Caesar; the scoffers inquire whose wife a woman, who has had several husbands,

will be after resurrection; the Jewish theologians propose the question: Which is the first

commandment, the great commandment of the law? Then Jesus proposes His last question to

the Jews: "What think you of Christ? whose son is he?" This is followed by the eightfold woe

against the Scribes and Pharisees, and by the denunciation of Jerusalem. The last words of

Christ in the Temple were expressions of praise for the poor widow who had made an offering

of two mites in spite of her poverty. Jesus ended this day by uttering the prophecies concerning

the destruction of Jerusalem, His second coming, and the future judgement; these predictions

are interrupted by the parable of the ten virgins and the talents. On Wednesday Jesus again

predicted His Passion; probably it was on the same day that Judas made his agreement with

the Jews to betray Jesus.




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The Passion of Jesus: its preparation

The history of Christ's Passion comprises three parts: the preparation for the Passion, the trial

of Jesus, and His death.

Jesus prepares His disciples for the Passion, He prepares Himself for the ordeal and His

enemies prepare themselves for the destruction of Jesus.

Preparation of the apostlesJesus prepares His Apostles for the Passion by the eating of the paschal lamb, the institution of

the Holy Eucharist, the concomitant ceremonies, and His lengthy discourses held during and

after the Last Supper. Special mention should be made of the prediction of the Passion, and of

the betrayal one of the Apostles and the denial by another. Peter, James, and John are

prepared in a more particular manner by witnessing the sorrow of Jesus on Mt. Olivet.

Preparation of JesusJesus must have found an indirect preparation in all He did and said to strengthen His Apostles.

But the preparation that was peculiarly His own consisted in His prayer in the grotto of His

Agony where the angel came to strengthen Him. The sleep of His favoured Apostles during the

hours of His bitter struggle must have prepared Him too for the complete abandonment He was

soon to experience.

Preparation of the enemiesJudas leaves the Master during the Last Supper. The chief priests and Pharisees hastily collect a

detachment of the Roman cohort stationed in the castle of Antonia, of the Jewish temple-watch,

and of the officials of the Temple. To these are added a number of the servants and

dependents of the high-priest, and a miscellaneous multitude of fanatics with lanterns and

torches, with swords and clubs, who were to follow the leadership of Judas. They took Christ,

bound Him, and led Him to the high-priest's house.

The Passion of Jesus: the trial

Jesus was tried first before an ecclesiastical and then before a civil tribunal.

Before ecclesiastical court




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The ecclesiastical trial includes Christ's appearance before Annas, before Caiphas, and again

before Caiphas, who appears to have acted in each case as head of the Sanhedrin. The Jewish

court found Jesus guilty of blasphemy, and condemned Him to death, though its proceedings

were illegal from more than one point of view. During the trial took place Peter's triple denial of

Jesus; Jesus is insulted and mocked, especially between the second and third session; and after

His final condemnation Judas despaired and met his tragic death.

Bef or e th e ci vi l cour tThe civil trial, too, comprised three sessions, the first before Pilate, the second before Herod,

the third again before Pilate.

Jesus is not charged with blasphemy before the court of Pilate, but with stirring up the people,

forbidding to give tribute to Caesar, and claiming to be Christ the king. Pilate ignores the first

two charges; the third he finds harmless when he sees that Jesus does not claim royalty in the

Roman sense of the word.

But in order not to incur the odium of the Jewish leaders, the Roman governor sends his

prisoner to Herod. As Jesus did not humour the curiosity of Herod, He was mocked and set at

naught by the Tetrarch of Galilee and his court, and sent back to Pilate.

The Roman procurator declares the prisoner innocent for the second time, but, instead of

setting Him free, gives the people the alternative to choose either Jesus or Barabbas for their

paschal freedman. Pilate pronounced Jesus innocent for the third time with the more solemn

ceremony of washing his hands; he had recourse to a third scheme of ridding himself of the

burden of pronouncing an unjust sentence against his prisoner. He had the prisoner scourged,

thus annihilating, as far as human means could do so, any hope that Jesus could ever attain to

the royal dignity. But even this device miscarried, and Pilate allowed his political ambition to

prevail over his sense of evident justice; he condemned Jesus to be crucified.

The Passion of Jesus: his death

Jesus carried His Cross to the place of execution. Simon of Cyrene is forced to assist Him in

bearing the heavy burden. On the way Jesus addresses his last words to the weeping women

who sympathized with His suffering. He is nailed to the Cross, his garments are divided, and an

inscription is placed over His head. While His enemies mock Him, He pronounces the well-

known "Seven Words". Of the two robbers crucified with Jesus, one was converted, and the




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other died impenitent. The sun was darkened, and Jesus surrendered His soul into the hands of

His Father. The veil of the Temple was rent into two, the earth quaked, the rocks were riven,

and many bodies of the saints that had slept arose and appeared to many. The Roman

centurion testified that Jesus was indeed the Son of God. The Heart of Jesus was pierced so as

to make sure of His death. The Sacred Body was taken from the Cross by Joseph of Arimathea

and Nicodemus, and was buried in the new sepulchre of Joseph, and the Sabbath drew near.

The glory of Jesus

After the burial of Jesus, the holy women returned and prepared spices and ointments. The

next day, the chief priests and Pharisees made the sepulchre secure with guards, sealing the

stone. When the Sabbath was passed, the holy women brought sweet spices that they might

anoint Jesus. But Jesus rose early the first day of the week, and there was a great earthquake,

and an angel descended from heaven, and rolled back the stone. The guards were struck with

terror, and became as dead men. On arriving at the sepulchre the holy women found the grave

empty; Mary Magdalen ran to tell the Apostles Peter and John, while the other women were

told by an angel that the Lord had arisen from the dead. Peter and John hasten to the

sepulchre, and find everything as Magdalen has reported. Magdalen too returns, and, while

weeping at the sepulchre, is approached by the arisen Saviour Who appears to her and speaks

with her. On the same day Jesus appeared to the other holy women, to Peter, to the two

disciples on their way to Emmaus, and to all the Apostles excepting Thomas. A week later He

appeared to all the Apostles, Thomas included; later still He appeared in Galilee near the Lake

of Genesareth to seven disciples, on a mountain in Galilee to a multitude of disciples, to James,

and finally to His disciples on the Mount Olivet whence He ascended into heaven. But these

apparitions do not exhaust the record of the Gospels, according to which Jesus showed Himself

alive after His Passion by many proofs, for forty days appearing to the disciples and speaking of

the kingdom of God.

Christmas

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About this page

APA ci tation. Maas, A. (1910). Chronology of the Life of Jesus Christ. In The CatholicEncyclopedia. New York: Robert Appleton Company. Retrieved December 31, 2010 from New

Advent: http://www.newadvent.org/cathen/08377a.htm

MLA citation. Maas, Anthony. "Chronology of the Life of Jesus Christ." The CatholicEncyclopedia. Vol. 8. New York: Robert Appleton Company, 1910. 31 Dec. 2010

.

Transcription. This article was transcribed for New Advent by Joseph P. Thomas. In Memoryof Archbishop Mathew Kavukatt.

Ecclesiastical approbation. Nihil Obstat. October 1, 1910. Remy Lafort, S.T.D., Censor.Imprimatur. +John Cardinal Farley, Archbishop of New York.

Contact information. The editor of New Advent is Kevin Knight. My email address isfeedback732 atnewadvent.org. (To help fight spam, this address might change occasionally.)

Regrettably, I can't reply to every letter, but I greatly appreciate your feedback especially

notifications about typographical errors and inappropriate ads.


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