Its line of unanimous children's choir
IV. The friends and followers of Jesus
1. The mother of Jesus at the time of His teaching
Your permanent place of residence
During Jesus' public teaching, the Blessed Virgin and Mother of God lived with her maid in the house between Caparnaum and Bethsaida, which he moved into after Joseph's death. It belongs to the rich Levi, who lives in a large house not far from it. The Petri family leased it from him and left it to Jesus and Mary.
The house is spacious and has several outbuildings in which occasionally visitors from Nazareth, Sephoris and Jerusalem, all relatives or friends of Mary, and later also disciples of Jesus, live; the house seems to have been chosen because of this.
Maria does not run a household; she has neither cattle nor fields. As a widow, she lives on the gifts of relatives of Sephoris and other friends. Levi's servants regularly supply the house with food from cape tree, clean and maintain the house and garden, and guard the property when Mary travels. Our Lady occupation is spinning, sewing and knitting with small sticks; Pray, and comfort and teach other women. Almost always visitors stay with her, but she does not accept many a visit from Nazareth and Jerusalem, which have come a long way.
The journeys of Mary
On Jesus' first journey in the beginning of June 31, Mary accompanied him for a part of the way to Nazareth, where she stayed with her niece, Maria Cleopha, for twenty-two days until Jesus returned. When the Lord arrives again in Nazareth, she travels back to Capernaum with Him, with her niece Maria Cleopha and with eighteen other acquaintances. From now on, Maria Cleopha and her two youngest sons settled in the valley of Kapharnaum near the house of Mary.
A month later, Mary meets with Veronica, Johanna Chusa and Maria Markus (with whom she makes the three annual pilgrimages to the temple, to the Abrahamic Terebinth near Bethlehem and to Mount Carmel) in Nazareth, hears the Lord teach in the synagogue there , and a fortnight later in the villa village between Nazareth and Sephoris, where Jesus comes and preaches on the Sabbath. From here she visits her aunt Mahara, Anna’s youngest sister, in Sephoris and hears the Lord preach in the great Pharisee synagogue. There she is an eyewitness how He heals several possessed under the teaching.
In the next month of September she meets with Jesus again in Nazareth and arranges a conversation between Jesus and her niece Maria Cleopha about the acceptance of her five sons.
In the same month she is on a trip to Jerusalem with her friends. They usually walk in a line one behind the other on the narrow pedestrian paths that lead through the mountains. They walk quickly, like people who are used to long journeys on foot. On the trip, they tied their skirts up to half their calves and wrapped a bandage around their legs from the waist band to the ankles, and they were wearing thick, lined sandals. The head is covered by a veil, which is tied around the neck with a long cloth. The shawl is crossed over the chest, and running around the back it merges into the belt. You alternately carry your hands resting in this bandage. They have two fishermen with them who carry the luggage, one sack on their chest and one on their back, and a staff with luggage on their shoulder. The advancing man prepares the way, opens the fences, clears away stones, lays footbridges over streams and also orders the inn. The one who walks behind brings everything back into order. In the family castle of the rich Lazarus Mary heard the teachings of Jesus shortly before His baptism and then stayed in Bethany, where she either did her usual manual work in the castle or visited the sick; or she stays as a guest with the friends in Jerusalem.
On the way home, Martha, Lazarus' sister, comes with me to set up the first hostel for the disciples near Aruma. For the festival of tabernacles, Maria rents a hostel near Groß-Chorazin, adorns it with her friends to make a tabernacle to welcome Jesus, hears his public teaching on the nearby doctrine and bids him a touching farewell before his forty-day fast.
Towards the end of Jesus' fast, Mary is a guest in the house of the rich haulier Israel to Cana and lives here in the house of her cousin Sobe, the aunt of the future bridegroom Nathanael from Capernaum. Here she is supernaturally comforted and strengthened by the Lord on the last day of His fast through His appearance in a vision.
At the end of the same month of December 31, she is again in Cana and takes part in the wedding of the daughter of Israel, at which she draws the Lord's attention to the lack of the wine he has taken over for the second course at the table.
In March 32, she and her friends accompanied the gentleman to Dothaim, took part in the farewell meal in the hotel and returned home. At the end of the month she travels via Nazareth and the Lazari estate near Ginea to Jerusalem, where she hears Jesus for the first time in the temple. Here she lives now and later alternately in Martha's Bethanien Castle and in Lazari Town House on Sionberg, in which she celebrates Easter with the Lord during her current stay.
At the beginning of December 32 she heard the great Sermon on the Mount of the Lord on the Lehrberg near Bethsaida-Julias, traveled from there to Cana and on her return to Capharnaum was given the public teaching of Jesus by the enthusiastic Leah, the sister-in-law of the healed Enue (Mt. 9, 20), blessed (L. 11, 27).
At the end of the month she witnessed the final conversion of Magdalena at the Sermon on the Mount at Azanoth and Damna and at the beginning of January 33 traveled with her and the other friends via Dothan, where she stayed for a few days at the old merchant and youth-famous Issachar, and via Michmas, where she keeps the Sabbath to Bethany. From there she travels with all her Jerusalem acquaintances, except Magdalena, to Juta to see the nephew of the recently beheaded Baptist. Here she hears the Baptist's death from the arriving Savior, hears her son preach to Juta and Hebron, and returns home via Cana.
In April 33 she meets briefly with Jesus in Dothaim, hears him teaching there and returns with him and the disciples to Capernaum, where she now remains permanently until mid-January 34, in order to then travel to Jerusalem towards the end of Jesus' public teaching to hear the last great lectures of her son in the temple and in the palace of Lazari.
These journeys of Mary do not always take place without exciting incidents. A riot breaks out in Sephoris on 23 August 31 over the recovery of the possessed. Maria is also forced to flee the city with her relatives. And during the persecution that broke out against the Lord at Easter 32, the Pharisees who were looking for Jesus only found His mother and her friends in the house of Mary Mark and commanded them, as His followers, with harsh words to leave the city. Mary hurries to Lazarus in Bethany and is confronted several times over the next few days by the Pharisees and even threatened with expulsion from the country.
Jesus' behavior towards his mother
At home, too, the dear Mother of God is not spared from many excitements. At first, all sorts of gossips from neighbors appear at her place, who, on the pretext of comforting her, accuse Jesus of wandering around, nobody knows where; that he was neglecting her, since it was his duty to start a business after the death of Joseph for his mother's livelihood. In general there will soon be great talk about Jesus in the whole country, for and against him.
Mary is indeed very serious and inwardly; but never without inner movements, premonitions and worries about her son's distances; for everything wicked that his enemies put into circulation against him is somehow brought back to her; just as all the fears and worries of his well-meaning acquaintances reach her ear. Therefore she often waits anxiously to see him again.
However, Jesus' behavior towards her is always preferential, loving and honoring. At every meeting He extends both hands to her, or if she kneels down to greet her and kisses his hand, He kisses her hand when she gets up. If they are alone, it often happens that He leans them comfortingly and strengtheningly against His breast and speaks to her. But she has always treated him since his teaching office as one treats a saint, a prophet. She never hugs him, yes, she only extends her hand when he offers his.
He recommends valuable people who have been converted to them, such as Dina and Mara and Mary Magdalene. He personally introduces all apostles and disciples to her; and returning from long journeys to Capernaum, His first visit is to her home.
It is a tacit contract, an inner understanding between the two of you, that the Blessed Virgin welcomes the disciples into her heart, her prayer, her blessing and, in a sense, herself as her children and brothers of Jesus, that she may be their spiritual mother as she is His birth mother is. She does this every time with serious intimacy; and the Lord treats them very solemnly. There is an inexpressible sanctity in this act, an inwardness; for Mary is, as it were, the branch, the ear of his flesh and blood.
Jesus' conversations with Mary
After the riot in Sephoris, the Lord meets Mary in the spa hotel of Bad Bethulia. She asks Him not to teach here again after all; she feared another uprising might break out. He replies that He knows what to do. When she asked: “Shouldn't we go to John's baptism now?” He answers seriously: “Why should we go to John's baptism now? Do we need it? I will still go and gather and I will say it when it is necessary to go to baptism.
Another time He told her in a conversation that he would go three times to the Passover in Jerusalem, and the last time she would be there very sadly. When he tells her the place of his forty-day fast, she pleads with him not to go to these wild mountains. He replies that from now on she should not want to hinder him with human concern; He must do what He does. He begins a difficult path; those who are with him would have to suffer with him, but now he walk the path of his mission, and they now have to sacrifice all mere personal claims, he will love them as always, but he is now there for all people. She should do what He says and His Heavenly Father will reward her; for what her Simeon announces will soon begin, that a sword will pierce her soul (L. 2, 35).
When He spoke to her alone in Bethoron on July 24, 32 and she wept that He was going to Jerusalem in danger, He comforted her, she should not worry, He would accomplish His task, the sad days were not yet here . And then He gives her instructions on how to behave in prayer.
Seldom has the Lord comforted His mother so lovingly as on June 30, 33, when He said goodbye to her. She is alone with him in a room of a hotel near Bethsaida and, suspecting all sorts of sad things, she cries a lot and begs him not to go to Jerusalem for the feast of the temple dedication. Jesus leans her against his breast and tells her with great mildness and love that he must complete what his father sent him to do and why she became his mother. She should be strong and continue to strengthen and edify others.
Exchange of messages between Jesus and Mary
Before Jesus begins His forty-day fast, He sends messengers to tell her that she should rent the inn near Chorazin known to her for the Feast of Tabernacles and expect him there with her friends on October 18th.
In the middle of December 31 he wrote to her that he was taking over the festival management of the wedding at Cana and taking over the second course at the table and the meeting there with her and all disciples and future apostles (except Bartholomew, Thomas and Jude).
Several times she sends messages to Him through messengers, always asking for others, for example for her niece Maria Cleopha, who is seriously ill, or for the widow Maria from Naim, who is related to her, whom the Lord heals from afar immediately after receiving the message .
In general, the Lord maintains the connection with her through certain disciples on his further educational journeys, especially in times of persecution on the part of his opponents.
The knowledge of Mary
During the high point of Jesus' teaching activity, when the mass influx to Capernaum began at the beginning of the third year of teaching 33 and the great Sermons on the Mount began nearby in February, Mary, whenever He only allows it, is a diligent listener of His teaching lectures; for although she has an inner knowledge from earlier of all the secrets that Jesus utters, she has not become so clearly conscious of them. For just as the second person in the Godhead accepted in her flesh, became a man and became her child, so in her too all these deeper knowledge are wrapped in a humble, reverent motherly love for Jesus.
But when the Lord now teaches the mysteries of His origin and earthly walk and His return to the Father more clearly to the offense of the blinded, the contemplation of Mary is turned to these mysteries. After such a teaching on February 8, 33, she prays standing in her living room the following night and receives an intellectual vision about the greeting of the angel, the birth and childhood of Jesus and about the reality of her motherhood and his sonship, and how she did them treated as their child who is the Son of God. And at this she is so overwhelmed by humility and awe that she melts into tears. And yet these views envelop themselves again in the feeling of maternal love for the divine Son, just as the figure of bread veils the living God in the sacrament. And this psychic circumstance brought about by Divine Providence explains the maternal concern of Mary for her son, her great passion and her merit in spite of all her abundance of graces.
Some traits from Mary's behavior
When Mary goes to meet the Lord on His arrival in Nazareth on August 5th, 31, but sees that He has companions with Him, she stops in the distance and returns to the city without greeting him.
The first thing that happens when Jesus meets Mary in the shepherds' inn near Shechem on July 31, 32, is that she asks her son to heal a lame boy whom neighboring shepherds have brought here; and Jesus heals him. Likewise, she recommends to him, and indeed several times, the captain Cornelius because of his sick servant, Cornelius was a very good man, as a pagan he had built a synagogue for the Jews out of affection; it is also she who asks the Lord to heal the sick daughter of Salome, the ruler of the synagogue, Jairus.
On November 16, 32, she used the usual Sabbath walk to visit a caravan of pagans camped on the hill near Capernaum with her friends Dina, Mara, Lais, Athalia, Sabia and Martha, during which she taught the traveling women. The women sit on the hill in a semicircle and Mary teaches first sitting and then walking among them. She explains her questions to them and tells them a lot about the old fathers, the prophets and Jesus.
When, on December 8, 32, the enthusiastic Leah loudly praised the most blessed virgin in front of the audience of Jesus (L. 11, 27), she immediately afterwards spoke very quietly and calmly with Lea, who spoke to her, did not suspect her exclamation and gave it up away with her companions. in general, Maria is indescribably simple. Jesus never distinguishes them from other people as that He treats them worthily. Nor does she get involved with anyone but the sick and ignorant. She always appears very intimate and unspeakably modest. All, even Jesus' enemies, honor them; and yet she is not looking for anyone and is always holding back. She only steps forward once, namely at the head of the procession, when the Lord makes His solemn entry into Jerusalem on March 15, 34.
At the gathering of the friends at Juta, immediately after the beheading of the Baptist, Mary shows those gathered in the Baptist's birthplace the large blanket embroidered with sayings, tells the circumstances under which she made this blanket with Elisabeth at that time and explains the upper one Holding up the edge of the ceiling in front of him, the sewn-in sayings of the prophets. She also reports that she prophesied to Elisabeth that John would only see Jesus face to face three times, and how this came true.Here Jesus intervenes in the speech and, after careful preparation, announces the death of the Baptist; - and the shown blanket is moistened with the tears of the mourners.
During the great Sermons on the Mount in February 33, Mary organized the medical service for the women and children and the distribution of the gifts of love to the poor, and she participated in the practical implementation with the friends. As a result, she works with her friends all the time on blankets, dresses, sandals and belts; prepares supplies, bakes bread - everything for the poor - and visits the poor and the sick. But with all this work she is extremely quiet, and simpler and more serious than the others. She is also often with Judas Iscarioth to admonish him; because he is stingy and jealous. At one point she cries. He is touched and converted several times, but it never lasts.
At the last great communal meal before the Lord's Passion, Mary weeps as she cuts the lamb at the table of the women while Jesus continues to teach.
Appearance of Mary
Maria Magdalena is taller and more beautiful than the other women; Dina, the Samaritan woman, is beautiful too; but the Blessed Virgin surpasses all in beauty. Although her figure is unparalleled in terms of beauty and is surpassed by the figure of Magdalena in terms of striking appearance, she still shines through all of them through indescribable demeanor, simplicity, seriousness, gentleness and calm; it is so very pure and without any secondary impressions that one only sees in it the image of God in man. No being is like her except that of her son.
She looks very young, but is slim and tall. She looks very sublime and yet like an innocent, simple child. She has a very high forehead, an elongated nose, very large eyes, gently dejected, a very beautiful red mouth, a pleasant brownish color with reddish shimmering cheeks. Although serious, quiet, often sad, it is never torn and unruly; the tears run very gently down the calm face when she cries. Her countenance surpasses that of all women around her, yes of all ever seen, in unspeakable purity, innocence and wisdom; and a unique peace, paired with unforgettable loveliness, is poured out over this face.
2. John the Baptist
The prophetic character
Even in the womb, John is moved by the Eternal and brought into an out-of-time intercourse with his Savior by the Holy Spirit. As a little boy he is raptured from the world and handed over to higher influences for education in the nature permeated by God. He remains, removed from his time, in the deepest seclusion of the wilderness of Judah, until he emerges from it as a thirty-year-old, through divine impulse as if reborn, and begins his office seriously, enthusiastically, vehemently and carefree around everything. All of Palestine is now desert to him; and just as he previously associated with springs, rocks, trees and all animals, lived and talked with them, so he now speaks and does with people and sinners without thinking of himself.
Its outward appearance
From the wilderness up at the origin of the Jordan, where he last stayed, he comes down to the people. He makes a wonderful impression: tall, gaunt from fasting and mortification of the body, but strong and muscular, he is extremely noble, pure and simple, downright and imperious. His color is brownish, his face thin, serious and severe. His hair is reddish brown and frizzy; he has a small beard. Around the middle of his body he has wound a cloth that falls down to his knees. He wears a rough brown coat that consists of three pieces. At the back it is tied together with a strap around the middle of the body. But arms and chest are free and uncovered. He carries a staff that is curved at the top like a shepherd's staff.
The establishment of three baptismal sites
Two times John travels through Palestine for three months in the year 31. His change happens with uncommon violence and with a strict progression, quickly, but without haste. It is' not a quiet walk like that of the Savior. Wherever he has nothing to do, he runs from field to field. He goes into the houses and schools to teach and gathers the people around him in the squares and streets. Priests and authorities stop him here and there and confront him, but with astonishment and astonishment they release him again.
His saying: "Prepare the way for the Lord" is not just a figurative expression for him. He actually pervades all the places and paths that Jesus and the disciples later walk. He clears bushes and stones out of the way and makes paths. He lays footbridges over streams, cleans her bed, digs water basins and wells, makes seats, resting places and shade roofs. Everywhere he arouses astonishment in the huts he enters to borrow the equipment for his work and probably also to get people to help. Everywhere he is immediately surrounded by people and boldly and earnestly exhorts to repent, proclaiming the following Messiah and himself as his pioneer (L. 3, 1-6).
In June 31st, Johannes founds his first place of baptism on the east bank within the Jordan curve near Ainon (a little north of today's Ed-Damije ferry). A few weeks later, at the end of June, Herod Antipas visits him and offers him the building of a house, which the Baptist refuses. Immediately afterwards, most of the future apostles and many later disciples of Jesus are baptized by John one after the other; and in the middle of July the first delegates from the sanctuary also appear to confront him as to why he did not report to the temple first, and why he is dressed so roughly and coarse. Some Jews consider him to be Elias who has returned from the hereafter.
On July 19, Johannes and his disciples break down the tented huts at the baptismal site at Ainon and move south on the east bank to diagonally across from Jericho and establish a new baptismal site (between today's Wadi Nimrin and Wadi el-Kafren). It is his second baptism site, where he only baptizes for a few weeks, and which Jesus immediately after His forty-day fast at the beginning of December has his disciples restore and baptize there for the first time.
In August, John already teaches and baptizes at his third baptismal site, diagonally south across from the second baptismal site on the west bank of the Jordan between Ono and Bethagla, where Jesus was baptized by him on September 28th. Since then, in December, Jesus also began to be baptized by His disciples, the influx of the masses to John has diminished, which fills his disciples with anger, especially since several of them convert to the disciples of Jesus. But John always bears testimony of Jesus and says that he himself will soon step back completely.
Arrests and death of the Baptist
Since Easter 32, John has been teaching and baptizing again at his first place of baptism at Ainon.He was arrested in mid-May by the soldiers of Herod of Succoth under the pretext of an urgent invitation to Kallirrhoe (on the east bank of the Dead Sea) and held captive in the vault of the castle for six weeks and then released again. Herod has great respect for him and only demands that he should not publicly revile his criminal marriage.
On the night of July 22nd to 23rd, 32 he was arrested again by Herod's soldiers, taken to the prison at Hesbon (35 km east of Jericho) and two days later to the prison of the fortress-castle at Macharus (30 km south-west ) transferred. Here he is interrogated several times in August by Herod, who is concerned about the revolt among the baptized and the news of the Herodians about Jesus' miracle.
On the occasion of the dance of Salome for Herod's birthday celebration on January 8th, 33 and her request made by her mother, John is beheaded with a hand-held scissor machine in the dungeon, and his body on January 23rd - and his head a month later - followed by his followers Juta convicted.
Jesus and John the Baptist
It is striking that during their entire walk on earth neither Jesus maintained personal contact with John, nor did the Baptist ever seek such personal contact with the Lord, indeed that they only spoke once, and then only very briefly. And when Jesus was teaching and walking with the disciples of the Baptist for eight days at Ainon in mid-May 32, He did not even visit John himself. The reason for this strange friendship without any personal contact is apparently given by the Lord himself when, immediately after the Baptist's death, He said to the friends in Juta on January 15, 33 that John had a violent desire to see him, but he did he conquered himself and asked for nothing but to satisfy his mission, which was that of the forerunner and pioneer, but not that of the one who walked with him and worked with him. Even at the baptism on September 28th he had only kept himself within the bounds of solemn contemplation, although his heart was almost broken with longing and love; but afterwards he gave way to him more out of humility than that he gave in to his love and sought him out.
As the greatest witness of the Messianic, it could only give his testimony to his contemporaries all the more weight if he was not in personal contact with Jesus from birth to death; for then it was all the less possible to speak of an influence on his testimony on the part of the person in whose favor he gave his testimony.
It is also striking that John neither called for the help of the almighty Messiah during his imprisonment, nor that the all-good Savior freed his greatest herald from imprisonment and thus saved him from murder. This lack of help from Jesus felt some disciples of the Baptist to be reprehensible and made this known to him. Jesus answered them that he knew that John longed for it and hoped to be released from this prison soon, and that he would also be released from it; but that He, Jesus, should come to Macherus and set him free, John does not believe that, who prepared His ways.
Another time Jesus even makes it very clear that John must give way so that He, Jesus, can fully accomplish His work. This reminds of the words of the Lord (J. 16, 7) that He Himself must leave this world so that the Comforter, the Holy Spirit, could come. Just as His own human presence was an obstacle to the disciples 'reception of the Holy Spirit (cf. Thomas, S. Theol. III, q. 57, a. 1 and 75, a. 1), so it was evident to Jesus' contemporaries the earthly presence of the Baptist is a psychological obstacle to fully absorbing the Messiah and his teaching and work. Apparently Johannes also knew this; for as Jesus began his public teaching and baptism activity, John slacked off in his activity and spoke more and more often of his imminent and complete resignation. But he always bore witness to Jesus in the same way; and when this was no longer possible for him in his custody, he sent a message to the Lord, and indeed several times, and had him say that he should go to Jerusalem and announce openly before all the world who he was. For his part, however, thereupon Jesus gave several great praising testimony of him (especially on November 20, 32 in the tax collector's suburb of Megiddo [Mt. 11, 7-15]), stating that John the Baptist was, although with regard to the vision of his being God's lower than the last blessed in heaven, yet the greatest of all people on earth (Thomas, lectur. Super Matth. Ibid.).
3. The Lord's apostles and disciples
Characteristics of the individual apostles
Simon, called Peter
After the death of his wife, the fishing owner Jonas leaves his house near Kapharnaum to the younger son Simon and moves further south to the lake with his older son Andreas. An elderly, hard-working, but ailing woman takes care of the housekeeping for the bachelor Simon, later named by Jesus Peter, and after three years he marries a fisherman's widow from the houses of Bethsaida, who is older than him and from her first marriage two boys and one Bringing girls (who later became the martyr Petronilla), as well as her mother. Jonas then moves with Andreas and a niece into the former house of Peter's new wife on the river of Bethsaida.
Through the Baptist, whose follower Peter is already in June 31, and through the Zebedee sons James Major and John, who are fishermen with him, he hears for the first time more details about Jesus, with whom he, by the way, through the widow Maroni of Naim is very distantly related by marriage through marriage. Soon afterwards, his wife and sister also made personal acquaintance with the Most Holy Virgin at a gathering of women in Nazareth.
Already on July 11th, 31st, the Lord spoke to him when he happened to be crossing the Fischerplatz, and soon afterwards Peter heard him preaching several times in synagogues. Shortly before the convivial gathering at the wedding in Cana at the end of Jesus' first year of apprenticeship, Andrew and John bring him to the Lord, introduce him, and Jesus speaks to him the meaningful words: “You are Simon, the son of Jonas. You shall be called Cephas, that is, rock ”(J. 1:42).
When three days later the Lord spoke to his people about the following and giving up earthly affairs, Peter said that he could not leave his old stepfather, Philip's uncle, right now, even though Jesus had just emphasized shortly before that He wanted take care of them all, and they should not suffer want, and may they still pursue their trade, for He will first do other things next Easter; but if He calls them, they should follow without worry.
When Peter had already joined the Lord, if not yet completely, he spoke to John on a nightly march in August 32 about his housekeeping, saying that he had missed a lot in his fishing because he had been absent for so long that he had to Wife, children and mother-in-law care. John replied that he and James had to look after his parents, and that that was even more important than a mother-in-law. Then the Lord turns to them and says that the time will soon come when they will give up this fishing completely and catch other fish.
Shortly afterwards, Peter, who has once expressed a wish in this regard, secretly lets the Lord build a boat and is happy when the Lord uses it for the first time.
When, at the end of the same August, Jesus again spoke to the disciples about the complete discipleship, and that they would soon abandon their work altogether, Peter was very worried; He throws himself down on his knees before the Master and implores Him to look after his ignorance and weakness and not ask him to be with such important things; he is not at all worthy of discipleship, nor is he able to teach others. Jesus replies that He who gives health to the sick will also give them food and strength for their new tasks. But Peter still does not understand how he should no longer be a fisherman but a teacher; and to this is still attached a secret concern for his business and also a certain inclination to his trade; for he has got used to this work and always eagerly pursues what he has begun. Added to this is his annoyance that lately he has been insulted for the way he, a simple-minded fisherman, is hanging around with the new prophet. tolerate a defeat of enthusiasm and turmoil in his house and neglect his business. All of this fights in him, because at that time he was not as enthusiastic and fiery as his brother Andreas, but rather shy and sensitive.
Only the experience of the wonderful fishing trip on December 1st, 32 and the subsequent personal address of the Lord: “Do not be afraid, from now on you will catch people” (L. 5, 10), finally free him from all earthly worries.
On the two nights of December 12, 32 and February 3, 33 the Lord therefore lets Peter come to Himself on the water in order to humiliate him in front of himself and others; for Jesus knows well that every time Peter will fall. Although he is now very zealous and strongly believing, he has the tendency to show his faith in zeal to the Lord and the disciples. However, by sinking in the water, it is saved from pride. The others do not dare to walk like this, and while admiring Peter's faith, they now recognize at the same time that his faith, although it surpasses theirs, is not yet sufficient.
When Jesus spoke to the apostles about the aspirant who first wanted to bury his father (Mt.8, 21), a phrase used at the time to order the inheritance, Peter snaps with the explanation: "Thank God, I did not have such thoughts since I followed you." But Jesus gives him a reprimand that he this should have been kept quiet until He, the Lord Himself, had told him.
Peter's confession: "You are the Messiah, the Son of the living God" (Mt. 16, 16), he puts aside, driven by the same spirit through which he now feels the power of the keys that Jesus then transmits to him . He thinks that the work is about to begin because the conditions of Christ's suffering and the sending of the Holy Spirit are still unknown to him at that time. He therefore asks the Lord whether he can also solve this and that’s sins. But Jesus reassures him that he will experience all this even more clearly, that this is different from what he expected, that another law is coming. But when the Lord now speaks of the suffering and killing of the prophets, Peter immediately follows him and argues alone against it, that it cannot and should not come that way, that he will not admit it; he would rather die than tolerate it. “Far be it, Lord, it should not happen to you.” Then Jesus turns around very seriously and says lively: “Get away from me Satan! You are a nuisance to me. You do not have God's plans in mind, but human plans ”(Matt. 16, 21-23), and continues. But Peter remains terrified and compares his speech with his previous confession, of which the master said he did not proclaim it out of flesh and blood; and he becomes more humble and looks more admiring and believing in Jesus.
In the last week before the great passion, the Lord repeated these words of defense one more time, even more eagerly, when Peter, at Jesus' suggestion of the coming betrayal, appeared almost offended and said why He always spoke as if they were betraying Him ; even if he could believe that it was one of the others, he would guarantee for them, the twelve, that they would not betray him. Following this, Jesus emphasizes that they would all fall if His grace and prayer did not receive them; and when the hour came they would all forsake Him. And be one among them who does not waver, and this one too will flee and return. And by that he means John, who leaves his cloak behind when he is captured. Everyone is very sad. Only Judas is very friendly, smiling and ready to serve in all these speeches.
When Jesus informed his family on March 27, 34 that he would go to his father after this last Passover, Peter asks whether he would not take his mother with him, whom she all loved and honored so much. Thereupon the Lord announced to them that Mary would remain with them for another fifteen years, and he spoke to them about her in great detail. In the same conversation Peter also makes the suggestion to the Lord that the master should go abroad again like after the resurrection of Lazarus and thereby avoid the announced persecutions, and they would then also like to go with him.
Andreas, the brother of Peter
Andreas is older than Petrus and shorter, of stocky stature, has an honest, open, simple appearance and is particularly hardworking, persistent, loyal and generous. He has a wife, two boys and two daughters. Once he is called of the Lord, he lives in complete abstinence in marriage. He is the first apostle to forsake everything, and no one distributed belongings and property as quickly and completely as he did during Jesus' last trip abroad for the benefit of the congregation.
Even when all the other future apostles keep returning to their trade, he is tirelessly and incessantly engaged in baptisms and teaching. He especially enjoys teaching the children while the Lord is teaching in a synagogue. He is also the most zealous in propaganda. He was the first to inspire the later apostles to fish and not shy away from long journeys to tell them and others about Jesus. His wife is also very efficient and busy. She doesn't get out of the house much. She has a kind of trade with net knitting and employs many poor girls in her house, including so-called fallen girls who have no refuge, teaches them and guides them to prayer. Andrew is also the oldest of the apostles in years; but Judas Barsabas is even older among the other disciples.
John the Evangelist
Through their mother, Maria Salome, Maria's cousin, Johannes and his older brother Jakobus Major are closely related to Jesus. They are called the Sons of Zebedee after their father. The parents used to live a few hours from Nazareth and Jesus loved John as a child.
As an adult he and his brother joined the Petri fishery. When the first disciples told him on September 21, 31 about the gentleness and wisdom of Jesus, he did not respond in response like Peter and Andrew for the Baptist, but, although he had also spoken praising them shortly beforehand, he was now pensive.
After the first exhausting and exciting tour with the Lord at the end of July 32, the disciples are very tired and, because of the many afflictions of the masses and opponents of Jesus, dejected and annoyed. Only Johannes went with us on the whole journey like a child, completely obedient, completely uninhibited and completely immersed in loving admiration for his master. In general he is much more childlike and more familiar with Jesus than the others; always amiable and devoted to everything, without worry or contradiction.
In spite of this, he is very sensitive in spirit, which is vividly expressed when the Lord informs those present in the birthplace of the Baptist at Juta that he is dead. John falls to the ground and writhes weeping on the earth.
For His last great teaching in the temple, the Lord instructs him and his brother to write down passages that they do not quite understand. Both of them put boards in front of them on the armrest and write on small rolls of paint that they have with them in a kind of horn. But they don't write for long. Carried away by Jesus' speech, they are only ears and look fixedly at the master and forget to write.
James the Elder
While John appears delicate and slender, his older brother James is tall and broad-shouldered, but without looking clumsy. His hair is black and his beard is brownish, but his complexion is also white. His whole being is serious and yet cheerful again. He is married and lives near Kapharnaum before his final appointment on November 26, 32, but has no children and goes fishing with Petrus. His wife is a sister of the widow Maroni von Naim.
James is in the habit of asking questions particularly often in dealings with the Lord, when He is instructing the disciples in a small circle; and Jesus is always happy to answer them. In general, He takes James Major along with Peter and John to particularly great miracles in order to strengthen the faith in these three, such as B. for the two resurrection of the daughter of Jairus and for the transfiguration on Mount Tabor. And so later these three apostles are also considered to be types and representatives of the church that is threefold, albeit one, at least in terms of the states of the soul: Peter because of his primacy as the representative of the warring church on earth; John as the representative of the triumphant Church in heaven on the basis of his secret revelation shown to him; and James Major because of his later first martyrdom among all the apostles as the representative of the suffering church in purgatory. Because of their character, too, the Lord takes these three with him to the Tabor: Peter because of his zeal; John because of his love; and James because of his fight against those who oppose the faith (Thomas, lectur. super Matth. 17, 1).
Levi, called Matthew
Levi, later called Matthew by Jesus, is the stepson of Maria Cleopha, the niece of the Blessed Virgin, the son of her first husband Alphaeus, whom he brought with him from his first marriage. He is the problem child of his family because he has gone under the customs officers.
When Maria Cleopha recommended her five sons to the Lord in Nazareth on September 11, 31, she wept over Matthew. But Jesus comforts her by pointing out that he will probably become one of the best.
Matthew himself seems to be aware of the disreputable nature of his profession; for when he saw the Lord and the disciples approaching his customs post, which by the way is only an office building, on November 25, 32, he withdrew ashamed to his house. But when the Lord calls him out, he runs quickly to him, prostrates himself before him and apologizes for not believing that he was worthy of Jesus talking to him. But when the Lord calls him to be a disciple (Mt. 9, 9), and the other disciples greet him warmly, he immediately invites everyone to dinner and happily walks to his wife with the promise of Jesus tomorrow, sharing this with her Experience with, and both think about how they want to leave everything to serve the Lord and His church.
The next day he kneels before the Lord, who blesses him and gives him the name Matthew. The Lord also blesses his children and discusses the new life in the church with the woman.
Two days later, Matthäus handed over the customs office to one of the skippers, which, by the way, he has always managed honestly since his baptism in July 31.
The third son of Alphaeus and Maria Cleopha is, like his brother Jakobus Minor, also active in the fishery of Peter; but Squidward is more of a merchant, for he often travels around the country and trades in fishing nets, canvas, and knitting. It can be assumed that he was also married. His first calling takes place on August 24th, 32nd, since he is well-versed in traveling and trained in dealing with strangers, Jesus sends him to Gessur in June 33 to receive the seven pagan philosophers whom Jesus met in Salamis on his journey to Cyprus and who now want to settle in Palestine on His advice. Thaddäus returns with three of them to Capernaum and leads them to Jesus and Mary.
Nephthali, called Bartholomew
Bartholomew, an Essene, is handsome and agile; he has a high forehead, white complexion, large black eyes, dark hair and a moderately split beard. He is well-built and of all the apostles in his exterior the freest and finest. There is something noble and delicate about his demeanor, he is quick and walks upright like a well-bred nobleman.
His father Tholmai comes from the king Tholmai of Gessur, whose daughter Machama gave birth to King David Absalom (2 Kings 3, 3, cf. Jos. Flav. Ant. Jud. VII, 1, 4). Tholmai does a lot of farming and raising cattle in the Gessur area, but because the climate there makes him sickly, he moves to Cana in Galilee, where his brother is married to the aunt of Nathanael, the bridegroom of Cana. He took a spa treatment nearby, later sold his goods in Gessur and settled in the Zabulon valley, where an older brother of St. Joseph named Sadoch lives. Sadoch's children associate with the holy family, and the sons often visit Jesus in his youth. In this way, Bartholomew heard of Jesus early on, when he was mentioned here and there as a holy, distinguished youth.
On June 3, 31, like Nathanael Chased, he received a glimpse of grace from the Lord walking past at Bethulia, yes, he can never forget how Jesus gave him a serious nod of greeting. Since then he has felt so often drawn to Jesus inside. Once when he was busy with his father in the orchard in the Zabulon valley, he suddenly stopped working and looked longingly at the area where Jesus was teaching his disciples. Tholmai confronts him, and he confesses that longing draws him to the master who teaches there. Tholmai is amazed. Bartholomew tells him what he knows about Jesus and what he experienced inwardly through his gaze of grace. The old father is very moved by the experience and the intention of his son and brings ten lambs to the temple for the next Easter festival. Both father and son then hear many wonderful things from the Lord in Jerusalem, but hold back modestly.
A quarter of a year earlier, Bartholomew was there when his friend Nathanael Chased was led to the Lord by Philip. He stops in the distance, but Jesus looks at him and says to those around him that he will not stand so far for much longer. When the future evangelist Luke visits him in Dabbeseth and paints with him, both talk a lot about Jesus.
In Dabbeseth, northwest of the Jezrael plain, Bartholomew is busy writing and holding a public office; through this he also made the acquaintance of Nathanael, Thomas and Simon Zelotes. A niece of his father’s house is there for him. When Jesus was teaching nearby in the law school before Easter, as he already had eight apostles around him, Philip, Simon Zelotes and Nathanael came to see him. Bartholomew goes with them and hears the teaching of Jesus. He has witnessed miraculous healings, but has not yet spoken to Jesus.
On his return from the baptism of St. John in mid-May 32, Bartholomew met Jesus and his companion in the plain of Jezrael. Andrew points out him, and Jesus says: "I know him, he will come." He tells Thomas this and they both talk for a long time about the Lord. Not much later, Jesus comes back to the Dabbeseth area, stops at Bartholomew's, accepts him among his apostles, blesses him and lays his hand on him. Bartholomew immediately gives up his office, which the brother of his housekeeper takes over, and follows Jesus. He is the ninth of the appointed apostles; for Matthew, Thomas and Judas are only called after him. He received the name Bartholomew because Jesus always used to call him the son of Tholmai.
Bartholomew felt great joy when on November 23, 32 his little nephew Joses was baptized near Kapharnaum and on March 1, 33 his rich pagan uncle in Gessur was baptized in the presence of the Lord.
James the Younger
The youngest of the three sons of Alphaeus and Maria Cleopha is, like Bartholomew, an Essene and in his beauty bears a great resemblance to the Lord. He is a fisherman with Peter and receives the baptism of St. John on June 30, 31 with his two older brothers. He heard the Lord for the first time on August 19th of the same year in the villa village of the Zabulon valley, took part in the wedding at Cana and took part in Jesus' first strenuous teaching hike at the end of July 32.
Thomas von Apheke
Thomas ‘parents live in Apheke, northwest of Jezrael, on the great Arabia-Tire trade route. His father is a wholesale merchant and partner in shipping on the coasts of the Mediterranean Sea. Thomas, who was born as a twin three years before Jesus, lost his mother when he was born. The father remarries, and from this stepmother Thomas has a sister and two brothers. After the father's death, the stepmother remarries, and Thomas now has very young stepparents and is brought up quite hard by his uncle, who belongs to a sect.
Through the business of his deceased father and his relatives, Thomas came into contact with foreigners at an early stage and got to know foreign languages and customs. As a result of his upbringing, he becomes quite stubborn and wants reasons and proof of everything. Later he often changes his job, first with the large type of ship, then more in trade and once in fishing on the Sea of Galilee, where he comes into contact with the future fellow apostles. Later he begins to study all kinds of Jewish sciences in Saphet and is also in the school of the Pharisees without becoming one.
After that he finds himself in a searching life, is now at home, now with Bartholomew in Dabbeseth, now with Nathanael Chased in Gennabris.
When Jesus went to the temple in his twentieth year, Thomas also traveled there and saw the Lord, but without speaking to Him. This journey becomes the occasion for a change in his previous life; for he comes into closer acquaintance with James the Younger, who is very pious and an Essene and tells him a lot about Jesus, which moves him to greater seriousness and more dignified piety.
In his thirtieth year he lives in Arimathea and writes; He hears about Jesus and the Baptist several times, but at first doesn't really believe what he hears. On their journey home from Easter 32, some of Jesus' disciples meet him and tell him about the Lord, which makes a more impression on him.
When, at the end of October of the same year, he once again visited the rich timber merchant Issachar in Dothan, with whom he had previously had a business relationship, and in whose house he was a family friend, the Lord and his disciples also arrive here, and Thomas is a personal witness Doctrine and miraculous healings of Jesus.
A few days later, on November 3rd, he got to know the Lord personally and asked him to join the disciples. He is convinced by his teaching, which he has now heard himself, and by his miracles, which he has now seen himself, and wants to follow him and do what he demands of him. When the Lord tells him that He knew him and knew that he would come to Him, Thomas does not want to accept that and claims that he had never thought of it, because he was not a friend of seclusion and had only now made connections determined.
But the Lord replies: “You speak like Nathanael, you consider yourself wise and speak foolishly; shouldn't the gardener know the trees in the garden, the vintner not his vines, and should he build a vineyard and not know the servants he wants to send? ”And then He gives a parable about gathering the figs by the thorns (Mt. 7, 16).
At the end of November Thomas took part in the baptism of the heathen and the healed at Capernaum. But he always retains his character. He thinks for himself, is like calculating and extremely happy to argue. Through such disputes he almost convinces his old professor in Saphet, whom he visits when Jesus comes and who is amazed to see him in this company.
When Jesus informed the disciples on December 19th that he wanted to travel to Judea, Thomas was happy because he suspected the contradiction of the Pharisees there and hoped to dispute with them to his heart's content, and he also expressed this to the disciples, who for that very reason did not would like to travel there. But Jesus punishes his exaggerated zeal with the remark that one day he will not want to believe himself, which Thomas cannot understand at all.
When some of the disciples did not particularly like Judas Iscariot after a few days of his acceptance, Thomas was among them and told the Lord straight out that he did not like this Judas Simonis, that he said yes too easily and no too easily; why did the master accept this because he was more difficult towards others. Jesus answers evasively, as if he were, like all others, included in God's counsel from eternity.
Simon Chananäus (Zelotes)
Simon is the middle son of Alphaeus and Maria Cleopha and was with his brothers among the youthful playmates of Jesus. Later he held a position at the court of Tiberias as a defender of commercial law, as an arbitrator and scribe, through whose violent persecution he was nicknamed Zealot (Chananäus, Greek Zelotes).
On December 25th, when the Lord was teaching between Tarichea and Tiberias, he was in the courthouse. His brother Jakobus Minor visits him there and moves him to see and hear the master once. Simon is shaken, does not even go back to the court, but arranges his things, hands over his office to an acquaintance and follows the Lord, who accepts him as a disciple. Immediately afterwards he attended the wedding at Cana. His connection to the Lord, as well as the simultaneous calling of the two scribes Philippus and Nathanael Chased, make a deep impression on Thomas and Bartholomäus, who have been friends with these three for a long time.
Philip of Bethsaida
Philip is a clerk in the fishing village of Bethsaida and there is something very polite and fine about his behavior. As early as June 31, he and his friend from Bethsaida, the fishing lessor Andreas, visited the Baptist, and they were both baptized immediately.
On August 10th of the same year he heard the Lord preach for the first time in the synagogue at Bethsaida and the second time eight days later in the villa village of the Zabulon valley.
Andrew repeatedly visits him after his own connection to Jesus, always tells him his latest experiences with the Lord and invites him to the wedding in Cana by letter. But two days before the wedding, Andreas picks him up for a walk with Jesus, who has just arrived in Capernaum. Shy and hesitant, Philip remains behind the Society of Jesus on the way and does not know whether he may also go into the valley. Then the Lord turns his head towards him and says: “Follow me!” (J. 1, 43), and Philip now happily goes with the twelve companions. The Master has called him with these few words, and Philip feels the supernatural effect within him.
The next day he visits his friend, the scribe Nathanael Chased, in Gennabris's office, tells him his experience and leads him to the Lord, who has already left Gennabris and is on the way to Cana (J. 1, 45).
Judas Iscariot is described in his character, his way of life and his wrong attitude towards the Lord later in the chapter on the opponents of Jesus.
Those received as disciples by the Lord during His doctrinal walk
The four cousins of Jesus:
1 – 4
The so-called "Brothers of the Lord", sons of Cleophas and Maria Hell, the eldest sister of the Blessed Virgin: Sadoch, Jakobus, Heliachim and Matthias, who is later elected apostle in place of Judas. All are disciples of John and come to the Lord only after the Baptist's death (see table p. 38-39).
The four close relatives of Jesus:
5 – 6
The two sons of Maraha at Sephoris, the aunt of Mary: Arastaria and Cocharia, are among the disciples of Jesus who were accepted first.
7 – 8
Joses Barsabas, son of Sabas and Maria Cleopha, and Nathanael, the little called Cleophas, son of Anna Cleopha, Cleophas' pre-daughter, are busy fishing for Zebedee.
The two sons of Jesus' distantly related widows:
9 – 10
Kolaja, the son of the widow Leah, and Eustachius, the son of one of the three widows related to Jesus and Essenes from Mount Carmel.
The four nephews of Cleophas:
11 – 14
The four sons of Sebadiah of Nazareth: Cleophas (disciples of Emmaus), Jacob, Judas and Japhet, young playmates of the Lord, and later disciples of John, who only come to the Lord after the Baptist's death.
The four through Sobe with Jesus relatives:
15 – 18
Nathanael of Kapharnaum, who was an acquaintance of the Lord and the bridegroom at Cana in his youth, and the three sons of the aunt of that Nathanael. Sobe is an aunt of the Blessed Virgin.
The four relatives of the Baptist Jesus' parents:
19 – 22
Veronica’s son Amandor, one of the first disciples, also a relative of Veronica, who is a secret disciple in Jerusalem, and the half-Greek Pannenas, son of the Greek and third husband of Maria Cleopha and the sister of Sabas, the second husband of Maria Cleopha. And finally, Judas Barsabas, a relative of Zacharias of Hebron.
The two relatives of Joseph to the Lord:
23 – 24
The two sons of a relative of St. Joseph: Manasse and Aminadab, who are first secret and only later public disciples of Jesus.
The two youth playmates of Jesus:
25 – 26
Jonadab and Silvanus, both from Nazareth.
The three Galilean disciples:
27 – 29
Nathanael Chased, the scribe from Gennabris; Jonathan, Peter's stepbrother; and the evangelist Mark, who is temporarily tenant of fisheries at Bethsaida, travels a lot abroad and only stays near it in the last years of Jesus' apprenticeship.
The eight Jerusalem disciples:
30 – 37
Johannes Markus, the son of Maria Markus, also a son and another relative of Johanna Chusa, then the two nephews of Joseph of Arimathea: Aram and Themai, and the three sons of Obed, the son of the old priest Simeon, who are temple servants.
Twenty-five disciples from Judea:
38 – 62
Annadias, the son of the chief tax collector Zacchaeus of Jericho, four disciples from Beersheba, whom Jesus only welcomed on January 5th, 34, and twenty disciples from Ono, south of Jericho.
The two disciples from Samaria:
63 – 64
The prophetically gifted, but born blind and healed by Jesus, Essen Manahem from Koreä and a certain Azor who travels with him to Cyprus.
The three Greek disciples:
65 – 67
Saturnin from Patras, of royal origin, one of the first disciples of John and the Lord's disciples, a great Baptist, and the two brothers Tharzissus and Aristobolus, who were brought to the Lord by Lazarus.
The twelve disciples from Cyprus:
68 – 79
Barnabas from Chytroi, son of a landowner and timber wholesaler who studied in Jerusalem; Jonas from Salamis in Cyprus, the son of an Essene; Mnason, son of a devout Jew; the two sons of the merchant Cyrinos at Salamis: Aristarchus and Trophimos; and seven pagan philosophers converted by the Lord in Cyprus.
The three discreet disciples:
80 – 82
The three sons of the Mesopotamians who remained with the shepherds of Bethlehem from the entourage of the three wise men, who married shepherdesses and settled in Samaria. The Lord takes these three sons of them on his trip abroad to Iraq. According to their age they are called: Eliud, Silas and Eremenzear. The latter comes from the Euphrates city of Atom.
The five other disciples from the east:
83 – 87
Selam from Kedar in the Hauran region; the temple servant Caisar from Atom in Mesopotamia, and three Chaldeans from Sikdor, all of whom do not join the other disciples until the year 34.
The eleven Egyptian disciples:
88 – 98
Three young playmates of Jesus from Egypt; furthermore Deodatus, the son of the rich Mira from Heliopolis, and seven other young men whom the Lord brought from His last journey to Egypt from Heliopolis and Matarea.
But that does not stop the number of disciples.
Chronological sequence of intercourse between Jesus and the apostles and disciples
First year of apprenticeship 31:
Nathanael Chased and Bartholomäus receive a glimpse of grace from the Lord walking past at Bethulia.
Parmenas and Jonadab accompany Jesus from Nazareth to Hebron, but initially do not remain loyal to him.
Matthew, Kolaja and Eustachius talk to the Lord about John and Lazarus on the way.
Peter and Andrew briefly talk to Jesus about the Baptist.
Jesus accepts Amandor, Eustachius and Kolaja as his first disciples.
Peter and Andrew hear Jesus in the synagogue in Nazareth.
Peter, Andreas, Jakobus Minor and Philip listen to Jesus on the Sabbath in the villa village of the Zabulon valley.
Jesus accepts Arastaria and Cocharia as disciples.
Jesus welcomed four more disciples in Nazareth, relatives and friends of the holy family.
As the younger of John, Andreas and Saturnin are witnesses of the baptism of Jesus, follow him to Bethel and baptize there in the hospital. A few other disciples of John also join the Lord. Andreas leaves for Capernaum.
Aminadab and Manasseh Relatives of St. Joseph, become Jesus' secret disciples.
Saturnin and four other disciples baptize in Succoth; and Aram and Themai, nephews of Joseph of Arimathea, became disciples of Jesus. Luke talks to Bartholomew about Jesus in the Zabulon Valley, but only comes to the disciples continuously shortly before Jesus' death.
Andrew, Saturnin and three other disciples of St. John are constantly joining Jesus and working on the second place of baptism.
Andrew introduces Peter and John to the Lord. Jesus says: “You are Simon the son of Jonas, and from now on you will be called Cephas” (J. 1:41).
Jesus calls Philip in the valley of Caparnaum (J. 1, 43).
Jesus calls Nathanael Chased with Gennabris (J. 1, 45).
Second year of apprenticeship 32:
At the wedding in Cana, according to the Lord's intention, all future apostles, except Bartholomew, Thomas and Jude, and a large number of the disciples get to know each other better. Also here Jesus presumably calls John.
Jesus welcomes twenty new disciples in Ono, south of Jericho.
The Lord celebrates with all future apostles, except Bartholomäus, Thomas, Judas Iscariot and Matthew, Easter in Jerusalem, teaches them to bless the water for baptism, and sometimes lets them teach and heal here and there, although they lack healing belief does not always succeed.
At the second baptism site Jesus had Andreas, Saturnin, Peter and Jakobus baptized Major. In mid-May, many disciples were arrested and interrogated. On this occasion, Peter, Andreas and Johannes tear their chains in Gennabris. All will be released.
About twenty Galilean disciples, including Peter, Andrew, James Minor and Thaddäus, secretly visit Jesus in Tire and at another inn on the border.
Almost all current disciples and future apostles meet with Jesus in Bethoron and are trained by him on a strenuous teaching trip.
Bartholomäus, Judas Thaddäus and Simon Zelotes are accepted by Jesus among the disciples at Meroz.
Judas Iscariot is accepted as a disciple.
Thomas is added to the number of disciples at Dothan.
Caleb and Aaron, the sons of Jesse, Joseph's nephew, are accepted as disciples at Dabrath.
All future apostles, with the exception of Matthew, and around sixty disciples attend Jesus' Sermon on the Mount at Gabara.
Andrew and Saturnin baptize in Capernaum; and Thomas, Bartholomew and Johannes lay hands on the baptized.
Matthew is called by Jesus at his customs post (Mt. 9, 9).
Last calling of Peter, Andreas, Jakobus Major and Johannes at Matthäi Zollstätte on the lake shore (Mt. 4, 18).
Peter's marvelous fishing expedition (L. 5, 4).
Jesus gathers all the apostles and gives them the power to heal and cast out devils (Matt. 10: 1).
Jesus and Peter walk on the lake for the first time (Matt. 14, 22).
First formal sending of the twelve and the disciples on the Lehrberg near Hanathon (Mt. 10, 5). Only six apostles and eighteen disciples are sent out.
Those who return tell the Lord their experiences.
Third year of apprenticeship 33:
The apostles staying with Jesus receive a strengthening of their gifts of grace. He takes three Egyptians as disciples.
Second dispatch of the apostles and disciples to the Lehrberg near Tabor, except for Peter and John and some disciples.
Those who return tell the Lord about their apostolic journey (Mk. 6:30).
Jesus places the twelve apostles over the 72 disciples.
Jesus and Peter walk for the second time on the lake (Mt. 14, 24).
Jesus arranges the apostles in three rows according to their inner disposition and disposition:
- Row: Petrus, Andreas, Johannes, Jakobus Major, Matthäus;
- Series: Thaddäus, Bartholomäus, Jakobus Minor;
- Series: Thomas, Simon Zelotes, Philip-pus, Judas Ischariot.
He gives the apostles increased power of miraculous healing. Everyone is crying, and Jesus is also very moved.
He sends the apostles for the third time, this time east and northeast to distant places towards Damascus and Arabia. You will gradually return to the Lord after a week.
Peter receives the keys of the kingdom of heaven from the Lord in Gaulanitis, southeast of Sogane (Matt. 16, 13).
During the second Easter celebration in Jerusalem, the theology student Stephen, who later became a deacon and martyr, made personal acquaintance with John.
Transfiguration of the Lord on Mount Tabor before Peter, James Major and John (Mt. 17, 1).
Fourth sending out of the apostles and disciples in the mountain solitude, northwest of Garisima.
The lay friends
Jesus walk With the Essen Eliud
The old, very venerable old man, with whom Jesus stopped in front of Nazareth on September 10th, 31st, is called Eliud, a widower who looks after his daughter and who is a nephew of St. Zacharias is. Jesus is twelve days
with him, talked to him in his house and took him on a very private hike through the landscapes of southern Galilee, visited a leper district, a spa and some cities with him, did not leave him by his side and showed himself to him in the last one Night in the field of Jezrael in a transfigured form.
Why is He doing this? Why this special distinction and preference for a single private person? Katharina Emmerich heard the answer to these questions, which at the same time throws an enlightening light on all such private conversations of Jesus: All private persons who are cited by the evangelists by personal names and all private persons with whom the Savior of the Long One associates and speaks are types for very specific groups of people in human history and also for very specific states of the soul that occur again and again in individual people, and finally also types for specific professions of grace or also absurd outcomes of individual people (e.g. Judas Iscariot).
This Eliud is the type of the lonely, contemplative and mature mystic, who at the end of his days is honored by Jesus for a particularly confidential dealings with the Lord.
Accordingly, the conversations between Jesus and Eliud deal with things that the Savior did not bring up during His teaching, either in public or in a narrow circle. Due to his mystical and deeply researching attitude and also due to his childhood acquaintance with the Temple-Hanna (L. 2, 36), Eliud experienced a lot of internal things from the life of the mother of the most blessed virgin and the latter herself. Therefore he asks Jesus in-depth questions about Jesus' mission, birth and the kingdom to be founded, and Jesus explains everything to him.
He tells him that He is the Messiah, speaks to him about the whole line of His human origins and the mystery of the Ark of the Covenant. Eliud, who in between often presents all kinds of scrolls and quotes passages from the prophets, also asks the Lord why He was not born earlier. Jesus answers how He could only have been born of a woman who was conceived in the way that people would have been conceived without the Fall, and how no married couple since their first parents had found themselves so pure on both sides as Anna and Joachim. He develops everything for him and shows him all the previous obstacles, inhibitions and setbacks of salvation.
Eliud also asks Him where His kingdom will be, whether in Jerusalem, in Jericho or in Engaddi (apparently because Jerusalem was the center of the Jewish priesthood, Jericho that of Herod's rule and Engaddi that of the Essenes). Jesus replies: Where He is, there is His Kingdom, for He will have no external kingdom.
It is also touching how Jesus, from whom nothing is hidden, nevertheless lets Eliud tell him everything that Eliud knows about Joachim, Anna, Maria, Joseph, Zacharias and Elisabeth, whereby the Savior makes explanatory remarks here and there. Then He lets Eliud witness how He heals a leper, how He comforts the sick in the health bath near Endor in the sanatorium and serves the poorer sick at table. He also visits Joseph's former workshop with him and walks with him through the quiet nights until He shows himself in front of the old man who admires Jesus' physical beauty and strength in a shining, transfigured form, and to him - as later to Peter, James and John - once clearly shows the goal, for the achievement of which on the part of the good people he lets his body defaced beforehand through the great passion.
When he says goodbye to him, he blesses him in a special way and thus, as it were, accepts him into the community of his new kingdom.
Shortly before Eliud's death, he once again talked for a whole night to the decrepit old man in his apartment in front of Caparnaum, which gave him heavenly consolation.
Lazarus and his friends
According to Eliud from Essen, Lazarus of Jerusalem and Bethany was probably the Lord's most intimate friend. His father Zarah or Zerah was of noble descent from Egypt. He lived for a while in Syria on the Arab border and was closely related to a Syrian king. Because of his merits in a war he was given goods by the Emperor Augustus near Jerusalem and in Galilee. His wealth grew through his marriage to a Jew of the Pharisee family named Jezabel. He became a Jew, lived strictly according to the Pharisees and bequeathed part of his large city property to the temple. His family knew of Hanna’s and Simeon's prophecy, was expecting the Messiah and was already acquainted with the Holy Family in Jesus’s youth, just as rich and pious people sometimes associate with poorer, pious people. Noemi, the teacher of Mary at the temple, was a sister of Jezabel. Zarah and Jezabel had a total of fifteen children, six of whom died very early, nine grew older and only four experienced Christ's apprenticeship, namely Lazarus, Martha, contemplative Mary and Mary Magdalene. After the father's death, the Magdalum Castle and several estates by the lake fall to Maria Magdalena by lot; the castle at Bethany to Martha and Mary; and the district on Mount Sion, as well as a large number of country estates in southern Galilee and the castle near Herodium on Lazarus. But Martha gives the main part of the castle at Bethanien to her brother, because he likes to stay here.
Here and also in the town house on the Sion, the Savior often stays in the company of the intimate friends of Lazarus, to whom the stonemasonry and quarry owner Joseph von Arimathäa, the sculptor Nicodemus and Obed, who is a son of the old priest, who works at the temple Simeon is, belong; also the Pharisee Simon at Bethanien, who owns a rentable festival house with a hotel, and finally Johannes Markus, the son of Maria Markus, who should not be confused with the evangelist Mark.
Lazarus is everywhere in great honor and respect as a very rich and pious, even enlightened man. His demeanor is also very excellent above that of all other people; he is very serious, very moderate in everything, speaks little, but when he does, then very gently and yet with weight. In spite of all the confidentiality with his friends, he always has something noble in his demeanor and conversations. He is long in stature, has light hair and a certain resemblance to St. Joseph, it's just that his facial features are more severe and distinctive. At first he, like Nicodemus and many of his friends, always tacitly believed that Jesus was called to take possession of Jerusalem with His disciples, to free them from the Roman yoke and to establish the kingdom of the Jews. But gradually he notices from the speeches of the Lord that things are different with the kingdom of Jesus.
He accompanies the Lord to his baptism and after her receives the baptism of St. John with his friends. In mid-October 31 he heard Jesus preach publicly in Gilgal for the first time, and at the end of January 32 he witnessed the miraculous healings of Jesus for the first time in Beth-Araba.
At the wedding of Cana he denies the second course of the meal that the Lord has taken over and soon afterwards makes his vineyard and estate near Jacob's field in Samaria available to the community. All expenses for the journeys and alms given by Jesus and His disciples also come from Lazari's property, and Simeon's son Obed takes care of the payments. At the end of July 32, he and the wealthy followers of Jesus from Jerusalem offered to the Lord to set up and manage hostels in northern Judaea and Samaria for the traveling disciples. Jesus accepts this offer, as well as later the facilities of other such hostels in Central Galilee. After Magdalena's final conversion, Lazarus sells Magdalena's goods at her request and makes the proceeds available to the Lord for alms donations, of which Jesus makes the first use for the release of the prisoners at Thirza.
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