The Life of Jesus Christ

7/29/2019 The Life of Jesus Christ

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

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

ofour Lord's life, i.e. we shall show first how certain facts connected with the history ofJesusChrist fit in with the course of universal history, and secondly how the rest of the life of Jesusmust be arranged according to the inter-relation of its single elements.

Absolute chronology

The incidents whose absolutechronologymay be determined with more or less probability are

the year ofChrist's nativity, of the beginning of His public life, and of His death. As we cannotfully 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 ofKing 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 ofJudeaA.U.C. 714, while he began his actual rule aftertaking JerusalemA.U.C. 717. As theJews reckoned their years from Nisan to Nisan, and counted

fractional parts as an entire year, the above data will place the death ofHerod in A.U.C. 749, 750,

751. Again,Josephus tells us from that an eclipse of the moon occurred not long beforeHerod's

death; such an eclipse occurred from 12 to 13 March, A.U.C. 750, so that Herod must have diedbefore the Passoverof that year which fell on 12 April (Josephus, "Ant"., iv, 4; viii, 4). As Herod

killed the childrenup 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 Cyrinusmentioned by St. Lukein connection with the nativity ofJesus Christ, and the remarkable

astronomical conjunction of Mars, Jupiter, and Saturn in Pisces, in the spring ofA.U.C. 748, will

not lead us to any more definite result.

Beginning of the public ministry

The date of the beginning ofChrist's ministry may be calculated from three different data foundrespectively 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 Jesushimself 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 thatthe birth ofJesus falls within the period 747-749 A.U.C., His public life must begin about 777-779A.U.C.

Second, when, shortly before the first Paschof His public life, Jesushad cast the buyers andsellers out of the Temple, the Jewssaid: "Six and forty years was this temple in building" (John

2:20). Now, according to the testimony ofJosephus (loc. cit.), the building of theTemplebegan
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in the fifteenth year ofHerod'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 PaschofChrist'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 ofTiberius, died 19 August,767 A.U.C., so that the fifteenth year ofTiberius's independent reign is 782 A.U.C.; but then Tiberius

began to be associate ofAugustus in A.U.C. 764, so that the fifteenth year reckoned from this datefalls 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, Jesussuffered under thehigh priestCaiphas(A.U.C. 772-90, or A.D.

18-36), during the governorship ofPontius PilateA.U.C. 780-90). But this leaves the time rather

indefinite. Tradition, the patristic testimonies for which have been collected byPatrizi (DeEvangeliis), places the death ofJesus in the fifteenth (or sixteenth) year ofTiberius, in the

consulship of the Gemini, forty-two years before the destruction ofJerusalem, and twelve yearsbefore the preaching of the Gospel to the Gentiles. We have already seen that the fifteenth yearofTiberius is either 778 or 782, according to its computation from the beginning ofTiberius'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 ofJerusalem is A.D. 29, orA.U.C. 782, twelve yearsbefore the preaching of the Gospel to the Gentilesbrings us to the same year, A.D. 29 orA.U.C.782, since the conversion ofCornelius, 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 byMark15:42,Luke 23:54, and John 19:31. The few writers who assign another day forChrist's death

are practically lost in the multitude of authorities who place it on Friday. What is more, they donot 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 Evangelistsare equally clear about the date of the Crucifixion. They place the

Last Supperon the fourteenth day of Nisan, as may be seen fromMatthew 26:17-20,Mark

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

Synoptic Evangelists on the question of the Last Supperand the Crucifixion. The supper was

held "before the festival day of the Pasch" (John 13:1), i.e. on 14 Nisan, as may be seen fromMatthew 22:7-14. Nor can there be any doubtabout St. John's agreement with theSynoptic

Evangelistson the question of the Last Supperand the Crucifixion. The Supperwas held "beforethe festival day of thepasch" (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 Jesushad said to him:

"Buy those things which we have need of for the festival day: or that he should give something
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to the poor" (John 13:29). If theSupperhad been held on 13 Nisan thisbeliefof 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. Onthe day ofChrist's Crucifixion the Jews "went not into the hall, that they might not be defiled,

but that they might eat thepasch" (John 18:28). Thepasch which the Jews wished to eat could

not have been thepaschal lamb, which was eaten on 14 Nisan, for the pollution contracted byentering the hall would have ceased at sundown, so that it would not have prevented them from

sharing in the paschal supper. Thepaschwhich the Jews had in view must have been the

sacrificial offerings (Chagighah), which were called alsopasch and were eaten on 15 Nisan.Hence this passage places the death ofJesus 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 thepasch happened to fall, not the before thepasch. Finally, the day followingtheparasceve on which Jesus died is called "a great sabbath day" (John 19:31), either to denote

its occurrence in thepaschal week or to distinguish it from the precedingpasch, or day of minor

rest.

Relative chronology

No student of the life ofJesus 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 ofJesus, the adoration of the Magi, the flight into Egypt,

the slaughter of the Holy Innocents, and the return toNazareth.

St. Luke gives a sketch of the birth, of the adoration of the shepherds, of thecircumcision, of the purification of the Virgin, and of the return toNazareth.

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

scholars place the birth, adoration of the shepherds, and the circumcision before the Magi), but

how 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 possibility

This order implies that either the purification was delayed beyond the fortieth day, which seemsto contradict Luke 2:22 sqq., or that Jesuswas born shortly before Herod's death. so that the

Holy Family could return from Egyptwithin forty days after the birth ofJesus. Tradition does

not seem to favour this speedy return.
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4/16

Second possibility

According 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 offeredthe sacrifice of thepoor, 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 notat 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 Magionthe day before the purification; it would be more unlikely in that case that the Holy Family

should offer the sacrifice of the poor.

Third possibility

AsLuke 2:39 appears to exclude the possibility of placing the adoration of the Magi between thepresentation and return toNazareth, 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 toNazarethafter the purification, and then leftNazareth 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 afterChrist'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 adventof the Magi at about two weeks after the purification. The text ofMatthew 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 theparticulars added by tradition.

The hidden life of Jesus

It was in the seclusion ofNazareth that Jesusspent 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 ofChrist's life: "The child grew, and grew in strength andwisdom; 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 outlineofChrist's life inNazareth after He had attained the age of twelve.

"When he was twelve years old" Jesus accompanied Hisparents to Jerusalem, 'according to thecustom of the feast'; When they returned, the childJesus remained in Jerusalem; and hisparents

knew it not." After three days, they found him in the Temple, sitting in the midst of thedoctors,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'sbusiness [or, "in myFather's house"]?"
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5/16

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

doth this manknow 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 Jesusspecially made "ploughs and yokes' (Contra Tryph., 88). Though it is not certain that at the time

ofJesus elementary schools existed in the Jewish villages, it may be inferred from the Gospels

that Jesusknew how to read (Luke 4:16) and write (John 8:6). At an early age He must havelearned the so called Shema (Deuteronomy 6:4), and theHallel, 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 thatPalestine at the time ofJesus 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 ofJesusshows 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 Hisillustrations.

To conclude, the hidden life ofJesusextending 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 theirGodand revered as their Saviour; this is an indirectprooffor the credibility of the Gospel story.

The public life of Jesus: its duration

The chronologyof 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.

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

Heresies II.22.3-6) appears to suggest a period of fifteen years; the prophetic phrases, "the yearof recompenses", "the year of myredemption" (Isaiah 34:8; 63:4), appear to have induced

Clement of Alexandria, Julius Africanus,Philastrius, Hilarion, and two or three otherpatristicwriters 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 distinctlymentions three distinct paschs in the history ofChrist's ministry (2:13;6:4; 11:55). The first of

the three occurs shortly after thebaptism ofJesus, the last coincides with His Passion, so that at

least two years must have intervened between the two events to give us thenecessaryroom forthepassovermentioned in 6:4. Westcott and Hort omit the expression "thepasch" in 6:4 to

compress the ministry ofJesus within the space of one year; but all themanuscripts, the versions,

and nearly all the Fathers testify for the reading "En de eggysto pascha heeorteton Ioudaion":"Now thepasch, the festival day of the Jews, was near at hand". Thus far then everything tends

to favour the view of those writers and more recentcommentators who extend the period of

Christ's ministry a little over two years.

But a comparison ofSt. John's Gospelwith the Synoptic Evangelistsseems to introduce anotherpasch, indicated in the Fourth Gospel, into Christ's public life. John 4:45, relates the return of

Jesus into Galilee after the firstpasch of His public life in Jerusalem, and the same event is told
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a063.htm#vrs4http://www.newadvent.org/cathen/04045a.htmhttp://www.newadvent.org/cathen/08565a.htmhttp://www.newadvent.org/cathen/11797a.htmhttp://www.newadvent.org/cathen/07347a.htmhttp://www.newadvent.org/cathen/11560a.htmhttp://www.newadvent.org/cathen/08438a.htmhttp://www.newadvent.org/cathen/08374c.htmhttp://www.newadvent.org/bible/joh002.htm#vrs13http://www.newadvent.org/bible/joh006.htm#vrs4http://www.newadvent.org/bible/joh011.htm#vrs55http://www.newadvent.org/cathen/02258b.htmhttp://www.newadvent.org/cathen/08374c.htmhttp://www.newadvent.org/cathen/11527b.htmhttp://www.newadvent.org/cathen/10733a.htmhttp://www.newadvent.org/cathen/11512b.htmhttp://www.newadvent.org/bible/joh006.htm#vrs4http://www.newadvent.org/cathen/11512b.htmhttp://www.newadvent.org/bible/joh006.htm#vrs4http://www.newadvent.org/cathen/08374c.htmhttp://www.newadvent.org/cathen/09614b.htmhttp://www.newadvent.org/cathen/11512b.htmhttp://www.newadvent.org/cathen/08399a.htmhttp://www.newadvent.org/cathen/04157a.htmhttp://www.newadvent.org/cathen/08374c.htmhttp://www.newadvent.org/cathen/08438a.htmhttp://www.newadvent.org/cathen/14389b.htmhttp://www.newadvent.org/cathen/11512b.htmhttp://www.newadvent.org/bible/joh000.htmhttp://www.newadvent.org/cathen/08374c.htmhttp://www.newadvent.org/bible/joh004.htm#vrs45http://www.newadvent.org/cathen/08374c.htmhttp://www.newadvent.org/cathen/06341c.htmhttp://www.newadvent.org/cathen/11512b.htmhttp://www.newadvent.org/cathen/08344a.htm


6/16

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

"green grass" ofMark 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 seasonintervening between those expressly mentioned in John 2:13and6:4. This shows that the public

life ofJesus must have extended over four paschs, so that it must have lasted three years and a

few months. Though the Fourth Gospeldoes not indicate this fourthpasch as clearly as the otherthree, it is not wholly silent on the question. The "festival day of theJews" 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 variouscommentators; 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 4:35seem to demand (cf. Dublin Review, XXIII, 351

sqq.).

The public life of Jesus: his journeys

The journeys made during His public life may be grouped under nine heads: the first six weremainly performed in Galileeand had Capharnaum for their central point; the last three bring

Jesus into Judeawithout any pronounced central point. We cannot enter into the disputed

questions connected with the single incidents of the various groups.

First journey

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

Jesus abandons His hidden life inNazareth, and goes to Bethania across theJordan, where He is

baptized by John and receives the Baptist's first testimony to His Divine mission. He thenwithdraws into the desert ofJudea, where Hefasts 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'ssecond and third testimony; here too He wins His first disciples, with whom He journeys to the

wedding feast at Cana inGalilee, 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 journey

Passover, 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 Heremained in Judeatill about the following December, during which period He received the fourth

testimony from John who wasbaptizingat Ennon(A.V. Aenon). When the Baptist had been

imprisoned in Machaerus, Jesusreturned toGalileeby way of Samaria where He met the

Samaritanwoman at Jacob's well near Sichar; He delayed two days in this place, and manybelieved in Him.
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advent.org/bible/mar001.htmhttp://www.newadvent.org/bible/mar003.htmhttp://www.newadvent.org/bible/luk004.htmhttp://www.newadvent.org/bible/luk007.htmhttp://www.newadvent.org/bible/mat004.htmhttp://www.newadvent.org/bible/mat009.htmhttp://www.newadvent.org/cathen/08374c.htmhttp://www.newadvent.org/cathen/11512b.htmhttp://www.newadvent.org/cathen/08374c.htmhttp://www.newadvent.org/cathen/08544a.htmhttp://www.newadvent.org/cathen/02258b.htmhttp://www.newadvent.org/cathen/01173b.htmhttp://www.newadvent.org/cathen/12430a.htmhttp://www.newadvent.org/cathen/08374c.htmhttp://www.newadvent.org/cathen/06341c.htmhttp://www.newadvent.org/cathen/13416a.htmhttp://www.newadvent.org/cathen/15687b.htm


7/16

Soon after His return into Galileewe find Jesus again in Cana, where He heard theprayerwho

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

Nazareth, whether at this time as, St. Luke intimates, or at a later period, as St. Mark seems todemand, 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. Onthis occasion He called Peter and Andrew, James and John. Then followed 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 roofin order to reach the Sacred Presence. After calling Matthew to theApostleship, He went to

Jerusalem for the secondpaschoccurring 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 themiracle. The samecharge is repeated shortly after thepasch; 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 Phariseesnow 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 Hepraysduring the night, chooses HisTwelveApostles in the morning, and preaches the Sermon on the Mount. He is brought back to

Capharnaum by theprayersof the centurionwho asks and obtains the of his servant.

Third journey

About 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 thewidowatNaim, and shortly afterwards receives the messengers sent by John from hisprison in

Machaerus. Then follows the scene of the merciful reception of the sinfulwoman who anointsthe feet of the Lord while He rests at table inMagdala or perhaps in Capharnaum; for the rest ofHis missionary tourJesus is followed by a band ofpiouswomen who minister to the wants of the

Apostles. After returning to Capharnaum, Jesusexpels the mute devil, is charged by the

Phariseeswith casting out devils by the prince of devils, and encounters the remonstrances of Hiskinsmen. Withdrawing to the sea, He preaches what may be called the "Lake Sermon",

consisting of seven parables.

Fourth journey

Autumn, A.U.C. 780- aboutPassover, 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, Jesuswith HisApostles 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. Jesusexpelsthe evil spirits,but allows them to enter into a herd of swine. The beasts destroy themselves in the waters of the

lake, and frightened inhabitants begJesus not to remain among them. After returning to

Capharnaum he heals the womanwho had touched the hem of His garment, resuscitates thedaughter of Jairus, and gives sight to two blind men. The second Gospel places here Christ's last
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newadvent.org/cathen/08374c.htmhttp://www.newadvent.org/cathen/09182a.htmhttp://www.newadvent.org/cathen/01626c.htmhttp://www.newadvent.org/cathen/11512b.htmhttp://www.newadvent.org/cathen/08344a.htmhttp://www.newadvent.org/cathen/13287b.htmhttp://www.newadvent.org/cathen/08374c.htmhttp://www.newadvent.org/cathen/10338a.htmhttp://www.newadvent.org/cathen/11512b.htmhttp://www.newadvent.org/cathen/08374c.htmhttp://www.newadvent.org/cathen/06341c.htmhttp://www.newadvent.org/cathen/08374c.htmhttp://www.newadvent.org/cathen/13287b.htmhttp://www.newadvent.org/cathen/11789b.htmhttp://www.newadvent.org/cathen/08374c.htmhttp://www.newadvent.org/cathen/06341c.htmhttp://www.newadvent.org/cathen/10338a.htmhttp://www.newadvent.org/cathen/02369a.htmhttp://www.newadvent.org/cathen/12345b.htmhttp://www.newadvent.org/cathen/01626c.htmhttp://www.newadvent.org/cathen/01626c.htmhttp://www.newadvent.org/cathen/12345b.htmhttp://www.newadvent.org/cathen/03535a.htmhttp://www.newadvent.org/bible/luk007.htm#vrs8http://www.newadvent.org/bible/mar003.htm#vrs4http://www.newadvent.org/bible/mat004.htmhttp://www.newadvent.org/bible/mat008.htmhttp://www.newadvent.org/bible/mat009.htmhttp://www.newadvent.org/bible/mat012.htmhttp://www.newadvent.org/bible/mat013.htmhttp://www.newadvent.org/cathen/08374c.htmhttp://www.newadvent.org/cathen/06341c.htmhttp://www.newadvent.org/cathen/15617c.htmhttp://www.newadvent.org/cathen/12430a.htmhttp://www.newadvent.org/cathen/14004b.htmhttp://www.newadvent.org/cathen/15687b.htmhttp://www.newadvent.org/cathen/08374c.htmhttp://www.newadvent.org/cathen/09523a.htmhttp://www.newadvent.org/cathen/08374c.htmhttp://www.newadvent.org/cathen/12748a.htmhttp://www.newadvent.org/cathen/15687b.htmhttp://www.newadvent.org/cathen/01626c.htmhttp://www.newadvent.org/cathen/08374c.htmhttp://www.newadvent.org/cathen/11789b.htmhttp://www.newadvent.org/cathen/02767a.htmhttp://www.newadvent.org/cathen/11512b.htmhttp://www.newadvent.org/bible/luk008.htm#vrs9http://www.newadvent.org/bible/mar004.htmhttp://www.newadvent.org/bible/mar006.htmhttp://www.newadvent.org/bible/mat008.htmhttp://www.newadvent.org/bible/mat009.htmhttp://www.newadvent.org/bible/mat010.htmhttp://www.newadvent.org/bible/mat013.htmhttp://www.newadvent.org/bible/mat014.htmhttp://www.newadvent.org/cathen/08374c.htmhttp://www.newadvent.org/cathen/01626c.htmhttp://www.newadvent.org/cathen/08374c.htmhttp://www.newadvent.org/cathen/06469a.htmhttp://www.newadvent.org/cathen/08374c.htmhttp://www.newadvent.org/cathen/05709a.htmhttp://www.newadvent.org/cathen/04710a.htmhttp://www.newadvent.org/cathen/08374c.htmhttp://www.newadvent.org/cathen/15687b.htmhttp://www.newadvent.org/cathen/06307b.htmhttp://www.newadvent.org/cathen/08374c.htm


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visit to and rejection by the people ofNazareth. Then follows the ministry of the Apostles who

are sent two by two, while Jesus Himself makes another missionary tour throughGalilee. It

seems to have been themartyrdom ofJohn the Baptistthat occasioned the return of the Apostlesand their gathering around theMasterin 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 forinstruction.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. Jesussent the Apostles

back to their boats, and escaped from the enthusiastic multitudes, who wished to make Him king,into the mountain where Heprayed till far into the night. Meanwhile the Apostles were facing a

contrary wind till the fourth watch in the morning, when they saw Jesuswalking 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 Jesushas entered the boat. The next day bringsJesus

and His Apostles to Capharnaum, where He speaks to the assembly about the Bread of Life andpromises the Holy Eucharist, with the result that some of His followers leave Him, while the

faith of His truedisciples is strengthened.

Sixth journey

About 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 inCapharnaum 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

disapproval of the Pharisaic practices oflegal purity. Within the boarders ofTyreand Sidon Heexorcized 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 ofGalilee. While inDecapolis Jesus healed a deaf-mute, employing a ceremonial more elaborate than He had used at

any of His previous miracles; in the eastern part ofGalilee, 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 forthree days to the teaching ofJesus, previously to themiracle. 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. Hepromised them the sign of Jonas the Prophet. AfterJesus 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 findJesus in the confines ofCaesareaPhilippi, where Peter professes his faith in Christ, the Son of the living God, and in his turn
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org/cathen/06341c.htmhttp://www.newadvent.org/cathen/15687b.htmhttp://www.newadvent.org/cathen/08374c.htmhttp://www.newadvent.org/cathen/10338a.htmhttp://www.newadvent.org/cathen/08374c.htmhttp://www.newadvent.org/cathen/11789b.htmhttp://www.newadvent.org/cathen/07170a.htmhttp://www.newadvent.org/cathen/08374c.htmhttp://www.newadvent.org/cathen/11789b.htmhttp://www.newadvent.org/cathen/08374c.htmhttp://www.newadvent.org/cathen/08374c.htmhttp://www.newadvent.org/cathen/03135a.htmhttp://www.newadvent.org/cathen/03135a.htmhttp://www.newadvent.org/cathen/05752c.htmhttp://www.newadvent.org/cathen/08374c.htmhttp://www.newadvent.org/cathen/14142b.htm


9/16

receives from Jesus the promise of thepower of the keys. Jesus here predicts Hispassion, and

about a week later is transfigured before Peter, James, and John, probably on the top of

Mt.Thabor. On descending from the mountain,Jesusexorcizesthe mute devil whom Hisdisciples 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 thekingdom of heaven, and the allied discourses.Finally, Jesus refuses His brethren's invitation to go publicly to theFeast of Tabernacles in

Jerusalem.

Seventh journey

Sept., A.U.C. 781- December, 781. (Cf. Luke 9-13; Mark 10;Matthew 6, 7, 8, 10, 11, 12, 24;John7-10)

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

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

discipleshipof 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 withjoy, rejoicing in the

miraculous powerthat had been exercised by them. It must have been in the vicinity ofJerichothat Jesus answered the lawyer's question, "Who is my neighbour?" by theparable of the Good

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

Phariseesendeavoured to catch Him in the sentence which they asked Him to pronounce in the

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

discussions with the hostile Jews. Their enmity was intensified becauseJesus restored sight to ablind man on the Sabbath day. Jesus appears to have His stay in Jerusalemwith the beautiful

discourse on the Good Shepherd. A little later He teaches His Apostles theOur Father, probablysomewhere on Mt. Olivet. On a subsequent missionary tour through Judea and Peraea Hedefends Himself against the charges ofPharisees, and reproves theirhypocrisy. 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 thewoman who had the spirit of infirmity.

Eighth journey

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

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

with the Jews. This is followed by another missionary tour through Peraea, during which Jesusexplained a number of important points ofdoctrine: the number of the elect, the choice of one's

place at table, the guests to be invited, theparable of the great supper, resoluteness in the service

ofGod, the parables of the hundred sheep, the lost groat, and the prodigal son, of theunjuststeward, of Dives and Lazarus, of the unmerciful servant, besides theduty of fraternal correction,

and the efficacy offaith. During this period, too, thePharisees attempted to frightenJesus with

the menance ofHerod'spersecution; on his part,Jesus healed a man who had dropsy, on aSabbath day, while at table in the house of a certain prince of the Pharisees. Finally Mary and
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10/16

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

Ninth journey

February, A.U.C. 782- Passover, 782. (Cf.Luke 17-22;Mark 10,14; Matthew 19-26; John 11,12.)

This last journey tookJesus from Ephrem northward through Samaria, then eastward along theborder ofGalilee 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 raisedby the Pharisees concerning the kingdom of God. Then He urged the need of incessantprayerby

proposing theparable of theunjust judge; here too belong theparable of the Pharisee and

Publican, the discourse on marriage, on the attitude of the Churchtowards the children, on the

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

labourers in the vineyard. After beginning His route towards Jerusalem, He predicted HisPassion for the third time; James and John betray theirambition, but they are taught the true

standard of greatness in the Church. At JerichoJesus heals two blind men, and receives therepentance of Zacheus thepublican; here He proposed also theparableof the pounds entrusted to

the servants by the master.

Six days before thepasch we find Jesusat Bethania on Mt. Olivet, as the guest of Simon the

leper; Mary anoints His feet, and the disciples at the instigation ofJudasare indignant at thisseeming waste of ointment. A great multitude assembles at Bethania, not to seeJesus only but

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

solemnly entered Jerusalemand was received by theHosanna cries of all classes of people. In

the afternoon He met a delegation ofGentiles in the court of the Temple. On MondayJesuscurses 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 provokestheirMaster's instruction on the efficacy offaith. Jesus answers the enemies' questions as to His

authority; then He proposes theparable 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 afterresurrection; the Jewish theologianspropose 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 ofChrist? whose son is he?" This is followed by the eightfold woe against the Scribes andPharisees, and by the denunciation ofJerusalem. The last words ofChristin the Temple were

expressions of praise for the poorwidow who had made an offering of two mites in spite of her

poverty. Jesus ended this day by uttering the prophecies concerning the destruction ofJerusalem,His second coming, and the future judgement; these predictions are interrupted by the parable of

the ten virgins and the talents. On WednesdayJesus again predicted His Passion; probably it was

on the same day that Judasmade his agreement with the Jews to betray Jesus.

The Passion of Jesus: its preparation
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The Life of Jesus Christ

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