AErdology Ministry of Jesus Julian Gregorian Year 0


Almost every aspect of the ministry of Jesus is based from the Memento Mori Ceremony.

Part 1a killing, 1b some type of intimacy (Mary touching the body of Jesus after death, Mary in the garden approaching Jesus any type of touch at that point is intimate. She was on her way to perform the day 3 rites, which are the definition of intimate second only to producing a child from its mother), part 2 parading in the streets. In this case Jesus walking around on parade of himself. Where is an extremely good question. Based on the mathematics, the events took place in Rome Proper, well more like he repeated the path from the location Romulus killed his other approximately where the south western smaller dome is on St Peters Basilica to the Curia Julii and proceeded into the building.

Saying something to the effect “Gentlemen, about that deal you offered me 4 days ago which I turned down flat. I do believe the counter offer I suggested is the path we will take in the future. The same offer you rejected and then executed my mother’s grandfather Caesar when  he sat here.”

Possibly even sitting on the Emperors Throne.

The City of Rome day one

The Trojan War;

The Trojan War started at (well sort of, the conflict is much much older with many moving parts which began long periods of time previous to those specific players being alive. Not the least of which is the story of the Minotaur which supposedly lived in a labyrinth of the Palace at Knossos. That Minotaur is a direct product of the Memento Mori Ceremony; it is the product of Part 1b between the gift from the city of Poseidon and the Queen of the City being intimate together. The intimacy produced a “Sacred Child”, which is very close to dead on retelling of two stories one Judah being sold into slavery by his brothers. He was sold, presumed dead, his new master wanted him to perform 1b with his concubine, 2 victorious he returned to rule Egypt and found the Jewish people. 2 he very likely became the foreman for the construction of the pryamids of Egypt. Judah ad his biblical story and the creation of the Minotaur at the Palace at Knossos.

{side note; a discussion can be created that instead of the “minotaur” occurring in the years to maybe a decade previous to 1330 bce eg Theseus, Helen, the 18th Dynasty, Agamemnon, Menelaus, Achilles, Odysseus, etc. players involved with the sequences of actions which culminated with those key players involved with the Trojan War. Memento Mori mass killings part 1a, Achilles taking hectors cousin as his concubine and producing children with said 1b, parading around the city with the body of Achilles behind.  or at least the offspring of Theseus e.g. Helen at Troy married to Paris. Helen was not only never married to Menelaus, the two were never close enough for face recognition or at the absolute closest maybe 200 yards from each other, during one or so waves of the War. But two entire armies and city walls were between them both. Or perhaps as she loaded onto a ship bound for Samhain then of course the namesake job of her husband Paris, he was a Parissi associated with and connected to the Great Library. He was going to be king of the great library of the city to be called Paris in 1300 years. However, of the most outstanding and critical of importance. We might want to look into the following information. Could the story in genesis of Judah the father of the Jews, when he was sold to Pharaoh which would be his uncle Esau (symbol is the sheep) the symbol of Judah is the Bull. Could Judah have been that “bull” creature in effect traded to the King of Knossos from the city of Poseidon (later to be renamed to honor the ATEN, the ATEN being the vast majority of the space and construction of the Pyramids of Egypt. Add an h after the t then add the Greek grammar ‘s after the n. Turns ATEN into At H en ‘s, or Athens. The Caipital of the country of Greece. Could Esau have traded/lent his nephew to the city of Poseidon, who gave that boy to the city of Crete as a gift circa 2500 bce. In the story of Genesis Judah is given to the Pharaoh who uses the tool in whatever way he so chooses. The minotaur story goes, the bull was intended to be a sacrifice to god as an offering. In the bible, Judah is used as whatever the Pharaoh wanted him to do. The pharaoh offered one of his wifes to Judah to perfrm the Memento Mori Part 1b to, in order to produce a divine child. In the storoy of the minotura, the part 1a is mentioned 10 other bulls were sacrificed to Poseidon in place of that one perfecgt bull. Poseidon grew angry and cursed the offspring  instead of being good, the offspring was born cursed and the divine tool turned from being an instrument of good and what would be called several millennia later “a saint” the instrument turned bad and would in effect be a serial kiler with a taste for huma flesh, not unlike Ted Bundy, Jeffry Damher, etc. It is unlikely that the same half human half Jew Judah 2500 bce would be the same half human half bull minotaur from 1350 bce. Would make that creature 1200 years old. The story similariries are more than 90% non the less. The authors of the Torah obviously edited the full Memento Mori Cermoeny out in order to hide those details from the Jews. In addition the Julii family  made special efforts to include the Egptian key 5 Ogdoan of the 8. The Ogdoan are the 8 primary gods of the Egyptian Pantheon, their birthdates are in effect the 8 solstices and equinoxes, which are in the Julian Caleaer. The Julian Caldar is 360 days, the 5-6 high holy days of the solstices and equinoxes were supposed to be left blank. But the Senate was not smart enough to know that, so they kept the 360 and ran with it, despite being not only wrong, but a serious problem for the next 1582 years till Pope Gregoria XIII changed the caldera to fix the 360-365.4 mistake. They are the 5 and 6 days [the 6th day is conception date of Osiris, his date of conception Memento Mori part 1b is especially hidden, a secret date which happens only once every 4 years is the definition of hidden] of the special 5 and 6 primary Egyptian Deities. Orisis, Isis, Set, etc. those deities or fixed points in the earths orbit around the sun it is assumed that performing the Memento Mori ceremony on one of those dates will produce a “special divine gifted cild”. Hence the “demi god” children as identified by the greeks. Hercules, Achilles, etc. the mothers in effect were said to hav mated with Zeus. When in reality it was a very badly trnalted purposely translated through about a dozen languages badly about the Memento Mori iCrmeony. }

The City of Samhain little Egypt (little temple of Ptah)


Memento Mori and Jesus; the Memento Mori Ceremony is both a foundation part of the western culture, it is also human nature. It is a 3 part sequence of actions; the first part is 2 separate actions, the second part is a long sequence of actions.






The Julii family hence the Julian Calendar; the Julii family had been part of the foundation of the city of Rome since well before Romulus’ Grandparents were born. They had come over from either the Ǽgean in the centuries previous courtesy of the Trojan War, and or had come over from Egypt eg the 18th Dynasty which itself was from the Old Kingdom. The Julii had been part of the story of the Crucifixion and the Nativity centuries; and an argument can be made several millennia before the events in question occurred.

The name of Jesus; all pharaohs from Narmer to Cleopatra and almost all popes from Simon Peter to the present have been given a new name (at least one) upon ascending to the throne of St Peter. The throne of st peter used to be the throne of Jacob, previous he was the throne of Adam positioned on the Ben Ben Stone (Peter).

Emmanuelle; son in the line of King David, who was a son in the line of King Solomon, who was a son in the line from Jacob, who was a on in the line from Noah, who was a son in the line from Adam.

Pharaoh be interesting to find out what Simon Peter translates to in Hieroglyphic, Hotep is a likely = Peter

name Simon Peter “you will build your church (simon) upon me (peter)” Jesus was declaring his Pharaoh name in that sentence.

Cleopatra and the Ptolemean Dynasty

Ptolemy I Soter the founder of the Ptolemy Egyptian Dynasty. The technically speaking last Pharaonic Dynasty of Egypt.

Although the Roman Senate worked it fingers to the bone to absolutely ensure that not a single letter of the facts and evidence leading up to the nativity and every single minute of what followed would be anything other than pure pro Senate Fiction.

From the point the Roman Senate figured out part of what the Julii family were up to, they began a total in a very real effect jihad against the Old Kingdom Grand Plan. Which the ministry of Jesus was not only part of that plan, but was close to the link pinch of the plan. Jesus and his supporters were supposed to rule over both the Roman Empire and of course Egypt. But the Senate had other plans, and were more than happy happy joy joy willing to sing and dance while committing genocide against any and all who questioned their authority. The bran new followers of Jesus evacuated out of Rome Proper since it become a capital offense to even mention anything to do with said actions. They evacuated out of Rome heading two among other places Pompeii and the not yet anything other than sand barges in a very large lagoon Venice.

It is a very very solid idea that Vespasian traveled to Pompeii to hunt for and kill Jews when Vesuvius erupted. Killing him and a sizable number of his troops in the process. Which throw all of the Empire into chaos. All kinds of history and official documentation had to be altered to make the two events occur more than a few months apart.

Talk about a bad omen, the Emperor on a personal jihad to erase Christianity before the name is invented. He is killed by Vulcan and the two associated cities are erased from the map.

Hercules being one of those demi-gods conceived through the 1b part. Hercules had direct interaction with King of Troy Priam about a decade or more before the War. More like at least a decade and a half. It is unlikely Paris was even born yet. Paris would marry Helen his mothers sisters granddaughter. His mother Heirogphyphic name Meketaten, his aunt Meritaten. Meritaten’s well the healthy son Theseus. Her cursed son Tut would be killed in battle against Moses. His Iliad name Ajax the lessor.

The plan involved bringing the city and empire of Rome back into the hands of the descendants of the Old Kingdom of Egypt.

In a very real effect Israel is in two primary locations. the first is of course Egypt with its capital city of Jerusalem aka the Greek word Heliopolis. But the backup capital is the City of Samhain. The City of Samhain was conquered 577 years after the fall of the Gates of Troy (which was well planned out before hand by the Trojans. The Trojans knew the Philistines were never going to go away. They would never surrender; they would keep needling away till they managed to genocide every single Jew in the areas they controlled. Achilles is whatever languages used is translated from Sumerian it means “Holder of the Foot”. Snice his mother held him by his ankle into the River to make him in effect immortal. This points to Achilles is the offspring from a Memento Mori part 1b ceremony. Achilles knew he was not going to be entering a city full of Trojans, his job was to delay as long as possible the last remaining trojans who had not evacuated out of the escape tunnels. He would follow them. To journey from Troy to Alba Longa. ), ironically the same battle technique used to conquer the city of Troy. Although not with the Trojan Horse, but with the Army Romulus was the commanding general of, he chose to attack the “Sacro Sanct” city of Alba Longa. Which had been “understood” to be left alone period. The leave that sacred city alone agreement Romulus broke flat out. He ordered a small portion of his men to attack and obiatere the city. Forcing the Army of Samhain to come out to defend their sister city.

Upon arriving the Romulus’ back up troops attacked the Army from Samhain from all sides. It was a slaughter. As planned.

The bathed in the blood of his enemies. He sent a runner “Go tell that city ‘Open your gates and accept me as your rightful divine king, or I will direct all of my forces to attack and keep attacking till I leave not a single Kaern standing. I am on my way, I expect at least a some of the citizens of the city to be on your knees to honor my great victory over you.’. He then ordered the runner onto a horse to go as fast as possible to the city of Samhian.”

Hours Later, Romulus and his brother arrive at the city.

But instead of gpiong into the city, they needed to cross the river first.

They approach the city from the north west side.

The army stops at the Vatican Hills

They enter the west Temple of Janus

Romulus orders that some of his Jewish slaves to be take to the little hill to the east and crucified. A few to make the point “this is myn”.


Romulus Seizes his twin brother. Romulus looks into his twin brothers eyes, and stabs him in the ribs.

Seeing his face as Remus knows the blow if fatal.

A few seconds

Romulus turns his brother around to face the city of Samhain. Romulus then cuts the throat of his brother, then proceeds to remove his head entirely.

He places the head on a pike

As Romulus passes the crucified Jewish slaves he rides odw the hill to the bridge.

He crosses the bridge and enters the commoners area north west of the gates of the city.

Not the area the citizens were expecting. They thought he was going to enter from the south.

He with his mighty Parade and battle trophies looted from the city of Alba Longa, he approaches the Janus gates of the city.


“this si now my city. All will obey me, and be loyal. Anyone not willing to obey me leave my city as quickly as you can. I will give you x amount of time to leave. After that, my forces will hunt you down and kill you without mercy. Everything in this city now belongs to me.”

Half way into the City Gate, “This I dube this City Rome”.

Romulus continues his journey to the Capitoline Hill.

He orders dozens of his prisoniers to be taken into the Temple of Juptier to be sacrificed to honor both himself and the glory of Janus.

Abot a hundred prisoners are take into the groud floor of Jupiter, a few dozen are taken to the top balcoy of the building about 3 floors up.

Romulus circles around the capitilie hill

Around where the Curia Jullii would be in 650 years. Although there is no reason to assume that temple was not originally called the Curia Julii.

Upon entering the forum, Romulus takes the captured comamnder and as many of the top offices from the city of Samhain army.

Has them tided to poles on a right angle between the Senate House Temple aka Curia Julii and the temple of Jupiter.

He has them tied to poles

He orders the citizesn to come to the forum.

He places them on trial for crimes against him and the Philistines.

AFter the trial they are executed by strangulation.

At the same time the dozens of prisoners in the ground floor are also executed, the specially selecgtd prisoners have their throats cuts on the balcony of the temple of jupitr not more than a few hundred feet away rom where Romulus sits on this throne.

Thjeri heads are cut off. bodies tossed below.

Afer the Strangulations, te commanders also have their heads removed.

The bodies are placed in an open field outside the city and burned.

The important heads are taken into the catacombs of the Vatican to rot.

Later those heads will be decorated and carved to show the battle victories of Romulus and his men.

This ceremony would be repeated in recreated during the Crucifixion.

The head of the senate (since the emperor Caligula refused flat out) demanded to play the part of Romulus.

Every victory which Romulus and his descendants oversaw, they repeated this ceremony.

For new commanders, they would choose someone either a Jew or some low class person and they would to the west smaller hill of the Vatican Hill and kill him Part 1a, go to the north smaller temple to the west of the Larger temple of Jupiter and perform coitus to seal the soul transference, then proceed to battle.

Upon returning would parade through the streets with the head of teh person “the stand in for Remus” head up by a slave on the chariot behind the commander to honor the Roman God Janus.

This would be daily life in Rome from 753  bce to about 300. The official sanctioned ceremony would ed, but the behavior patterns turned into different forms ad functions.

The mafia is in part a direct descendant from the Memento Mori Ceremony. A police force in effect to regulate the killings, the coitus, and then the parades after.

However, Janus is the Pyramids of Egypt.

Every single day from April 21, 753 BC to circa 300 ce the Romans were entirely focused on performing this ceremony to ensure good luck for themselves and of course the continuation of the Empire itself.

However, a few things Romulus did not count on. He did not count on the Julii and Lucia families with their extremely large and well-disciplined armies staying in Rome and staying on their respective estates.

The families swore allegegce, but had refused to give up power and control. They would merge their armies into the Roman Army, but with certain conditions. Romulus reluctantly agreed to the terms, since the combined army of the Julii, Lucia, and a dozen others were larger than his army, and there was their turf. His plan had a flaw, he expected the whole of the Samhain Army to meet him, He did not think the city would only send out less than a quarter of their troops. But less than a quarter they did.

Same plan as 577 years previous. Planned surrender regroup and attack from a different week point. In that case attack the same way Theseus did, as a willing sacrifice/tribute to the Minotaur/Senator/Philistines who had turned collectively into a beast. Jesus knew going into the situation he was going to be tribute to Memento Mori 1a. He knew he was going to spend a few hours on a cross, be taken down, then stabbed through the chest by the head of the senate. although at the very last bit, his uncle the brother of Mary demanded to perform the 1a stabbing. But what was not known was the blade Joseph was going to use was the Blade of Alba Longa, the same blade Queen Dido (the youngest daughter of Amenhotep  iv aka Akhenaten and Nefertiti, widow of King Tut) gave Ǽneas on their wedding night. That blade was given to her by her father, who had been given it by his line. That blade was very likely the same blade from which god gave to Adam and Adam gave to Enoch. The blade of Enoch has a name written on nt 3 letters 1 repeats. Ǽtt would be that word, and the foundation for the mathematics of the Elder Futhark. The 12th character of the Elder Futhark being Jeru or Jera, depending on region of spelling. Add the Greek translation of Opolis to Hebrew and you get Salam. Jeru in Greek is Helio. Alba could be divine in italic longa the length of the day. The length of the new day the amber of the east facing Janus of the new long rays of the day. Another way f saying Jerusalem. The blade of Alba Longa could very well grammar wise from Italic could be “The Blade of Jerusalem”. Which means that ay other blade would have had a different effect, but since Jesus was stabbed by a belonged family member, willingly, by the blade of alba longa(Jerusalem) that places an entirely different spin on the structure of both Memento Mori and of course the resurrection.

The pyramids were believed to be a way to reused the mummies stored in the mastiba’s outside. IT was only the later Greeks and Latin scholars how purposely fictionalized the Pyramids to hide the facts ad evidence the Pyramids are both the schema of Janus as well as Jewish Synagogues.

Mem part of Memento is from the 3rd and smallest pyramid on the Giza plateau. That pyramid is named after Pharaoh Mem, the Place (Kaure) of Mem; MemKaura.

The Memento Mori is about Pharaoh Mem, his name in Hebrew is Abraham. Brings up some interesting editing regarding did Abraham sacrifice his son, in a proper way and the son was brought back to life. Part 1a sacrifice, b some type of intimacy (healthy intimacy between a father and son), part 2 resurrection. All of the Roman Empire is based on this 3 part life structure.


However as compromise, the families in the newly named city of Rome would keep a small detachment of soldiers in the city, the rest had to be stationed outside the city.

As Romulus and his Philistine Senators would attack and conquer cities farther and farther out from the Forum. Laws were passed that no armies had to be south of the Rubicon in order to maintain the peace and secure the senates fears over battle hardened troops too close to the city. The Army of Rome was not a city army. The army consisted of and provide dby the families of Rome. If a family atned to have an army they petitioned the senate/philistines for said proviatege. But they had to fund the entire operation from the family coffers. the senate paid for nothing. There was in effect no real sort of true sort of not true centralized federal government in Rome. Although that is only partially correct, there was a beauocracy, and state employees, but the military was families controlled only.

That kept each family happy to have its own protectors and own loyalties. To ensure that if any two or more families had a disagreement, they would fight it out not in the city but out in the country. When trying to force different cultures to work toghetr, a lot of “what is in it for my family” comes up often. A centralized command and control structure of the military was an impossible task for the different families. Some of said families had blood feuds with eaichter. it was only Mutually assured desctuion of each gtoehr which kept theire respective armies from constantly hacking away at each other.



One of the major issues regarding the Gladiator games is its entirely erased from history. it appears they in effect “suddenly” appeared in Rome circa 300 bce. The first official game was held 264  Forum Boarium about 1500 feet south west from the Curia Julii.

However, amble evidence regarding the Campania Culture of southern Italy presents numerous artwork regarding said subject.

The elements of the Gladiator Games are Memento Mori part 1a the killing, 1b is the intimacy after, 2 the parade. Every element of the games had these three parts.

However finding the evidence regarding the games secretly being done in Rome previous to 300 bce is very difficult at best. Why because after 50 bce, the aspects of the morality and character of the games began to take on a commercialization of the ritualistic and money aspects of the games and remove almost entirely the religion part of the games. Although once business people get htri hands on a money making idea, it takes a huge amount to remove said mindset.

The games have been part of Philistine Culture since well before the Trojan War, and in different ways are still very much part of western cultures.


Definition of the blade used by the fighters, has a similar name to that of Narmer


Serial Killers and The Portal

Two things based on the theocracy of the religions, Jesus and Mohammed were both “Transproted to Heaven” after

Well it is not that difficult to find enumerable Memento Mori 3 part actions done in the Life of Jessu.

I assume the actions are similar with Moahmmed.

Obviously before “assending to heaven” Jesus had death practically all aroudn him. In Rome Proper Gladioator Games had been a regular thing for 300 years as a regular sporting event. Previous it had been a regular event but mostly in temples and on private estates. Crica 280 is when the first commercial action was done in the Bo Forum.

Since we know that there is a strong and serial aspect of human nature and the applications of Memento Mori.

Could depending on unknown as this point conditions and variables. Could Jesus after the stabbing. Could he have in the bowls of the Catacomb under the Vatican Hills (Janus Hills) in some way opened a portal between this world and the next, taking his body with him.

Then gone for 3 days, come back.

Could this potential portal or transportation to someplace else have a nature pull to those who are drawn to this action. Could the portal be the thing which draws serial killers to perform the actions.

Obviously there is a necrophilia aspect to it.

But even in ted, btk, etc. confessions. They glossed over the raging turn on from watching the “light leave their victims eyes”. Now what could be interesting for the killer is the 1b reaction they have to the 1a actions.

The part 2 is the parade, the returning to the scene of the crime, returning to the body dump. Playing with the police, etc.

What authorities does not care about, the point of death, could be the thing which forces the killers to perform the 1b.

Of course working with that portal.

Leonardo Da Vinci learned about the ceremony and worked two separate ways in which expariments with the portal. Since witch burning 1a the obvious burning the witch at the steak for Congress 1b with the devil, in the square as public as possible part 2. Hard to get more obvious. It is impossible for anyone to say the inquisitors and those connected with those 1a, did not sneak in their shorts over watching the killings. Then of course paraded around afterwards preaching how great god was; which is identical to the events which Romulus did (even though the killing of his brother was highly edited) the 3 sectionsi are clearly present. Killing, intimacy, and of course the parade after. THE priest of the witching burning times clearly were performing this Memento Mori to honor Jesus. TO vanquish satan, now that brings up millions and milliosn of separate pieces of evidence regarding “a portal”. Did the church fear some type of portal between earth and either heaven/hell would open somewhere between the preparation of 1a and the conclusion of 1b.

They repeated the killing of any and all involved for more than a millennia; lcose to a millennia and a ahfl.

So Leo had more than plenty of 1a happening constantly aroudn him. He was the ubject of 3 separate 1a trials. The vaticann badly badtly wanted to kill him.

Did he find evidence of a portal or some type of idea inside of that ceremony. Not al that different from what Dante wrote about in his poet “The Divine Comedy”.

Do we have any evidence that leo worked on space flight. Actually more than a small amount.

Do we have direct evidence that leo worked on Electro-Magnetic portal/worm hole/Electro-Magnetic doorway between loation a and b through an Electro-Magnetic conduit. Why yes, their si a huge amount of evidence through the student of Leo’s in France Nostradamus and his quatrains. He did in basic say he looking into a portal to see the future.  



The life and times of Josephus bar Emmanuelle


5 emperor names

Emmanuelle, Simon Peter, Jesus, Claudius, something Egyptian

The enemy of Jesus

First name x, second name Paul, third name Emperor nero



The nativity

Left soon after to travel back to Egypt


Location area affect






















































































































Jesus enters Levant lands




Jesus preaches in and around Levant lands

Somewhere in here Caligula orders Heliopolis to be moved from Egpt to the march south west of the Vatican Hills



Jesus arrives somewhere in year 32-33 by way of the ship Heliopois in Rome




Jesus fights with the Roman Senate aka the Philistines

Crucifixion; part 1a death, part 1b Mary and Jesus have an intimate encounter which is altered later to “do not touch me” by the begat of Paul. who change too many things in the gospels to count. Part 2 parading through the streets of Rome Proper.


The life and times of Emperor Claudius aka


Pharaoh/Pope Simon Peter


Mary Madeleine

judas of escaret
















































































































When was Jesus born?

Roman Tax time around Easter march 20

which according ot both the romans and the bible is why they eg all those living under Pax Romana had to travel to their native home to be counted, assessed, and taxed. the tax ceremony was stolen by pharaoh Narmer circa 3200 bce when he replaced himself from Noah. Using the whole 2x2 animals as the base of the tax. which was later renamed to Horus from its original translated into Hebrew/Latin/English as Able.



mothers line: David’s mother was from a long line of kings and ancient rulers from the anciniet summerian/Canaanite/Mesopotamian peoples.

fathers line: engineers and priests from one of the lines of the tribes that separated from the summerian/Canaanite/Mesopotamian to become the Jews.  His mother was from the original pagan path father was from the Abraham group.

what the area in the middle east was like before David was born: the middle east was occupied territory, the Egyptians, philistieans/panastineans before convertion to Islam of course, Romans, Greeks, India, and some Germanic tribes as well. So the holy land was covered in people that where generally outsiders. The only ones that where not outsiders where the oppressed peoples.

traveling on the camel road from their home to bethlyham: yealy taxes.

his birth, the zarastrians, he was born as the head of many families. The night of his birth was well known and understood by any and all that understood about royal lines.

davids childhood, travels to all over.  1


the rest of his life till mid 80s,

his death in his temple library in southern France.

creation of the powerful Merovingian family, his wifes family took on a more intense meaning.

communication with relatives from around the world. Middle east and the Americas

the legacy of his family line.

the destruction of his family temple in 300 c. e. 

the rulers of France.

the search for the holy grale. San grail.

the legacy of the 2 churchs, the polytheistic church of davids creation and the recreated imposter Aposile paul version which is different the actually Aposile Saul.



mothers line: David’s mother was from a long line of kings and ancient rulers from the anciniet Sumerian/Canaanite/Mesopotamian peoples.

fathers line: engineers and priests from one of the lines of the tribes that separated from the Sumerian/Canaanite/Mesopotamian to become the Jews.  His mother was from the original pagan path father was from the Abraham group.

what the area in the middle east was like before David was born: the middle east was occupied territory, the Egyptians, philistieans / panastineans before conversion to Islam of course, Romans, Greeks, India, and some Germanic tribes as well. So the holy land was covered in people that where generally outsiders. The only ones that where not outsiders where the oppressed peoples.

traveling on the camel road from their home to Bethlehem: yearly taxes.

his birth, the zarastrians, he was born as the head of many families. The night of his birth was well known and understood by any and all that understood about royal lines.

David's childhood, travels to all over.  1-8



25 – 32,

Mary Madeleine

Judas of escaret


33 and the rest of this life in France.

creation of the powerful Merovingian family, his wife’s family took on a more intense meaning.

communication with relatives from around the world. Middle east and the Americas

his death in his temple library in southern France.

the legacy of his family line.

the destruction of his family temple in 300 c. e. 

the rulers of France.

the search for the holy grail. San grail.

the legacy of the 2 churches, the polytheistic church of David creation and the recreated imposter Apostle Paul version which is different the actually Apostle Saul.



Christian Mythology


Tell about how Christianity formed, and about some of the untruths behind Christianity.


Tell also on how to combat the invaders into your life.  And make them go away.


Paul and what the 3 of them where.


Pagan based holidays


My lord and savior Jesus Christ


The Vatican, and some of the true facts behind the Vatican.



Jesus Christ Our Lord

that’s funny,

Jesus, teacher in Aramaic,

Christ, light: anointing oil in the lamps (light) in Greek

lord, Anglo Saxon word meaning dictator.


Emmanuelle, son of the line of king David. aka David.


so who exactly is the dictator I am supposed to be possessed by? open my soul and allow the spirit of a teacher of the light lord into me, aka possession.


Lucifer, light bearer. ok to teach is to bring wisdom "light" into the dark so any bringer of light into the dark of ignorance can be a teacher.  so Lucifer can mean teacher of the light as well.


Plus who would want to give their allegiance to a Necromantic religion, The cross is designed to do one thing, kill those is attached, Jesus is pictured at the moment of death, the original catholic ceremonies in which all Christian beliefs come from (with a few exceptions historical that is)  convert bread and wine to flesh and blood which is ritual cannibalism, which is another form of necromancy.  So tell me again why this is a good thing?


Not to mention the psychotic individuals who have been considered profits, Adam Zoroaster, Moses, Abraham, Paul just to name a few.


for those that do not know it is a man by the name of Paul who created the catholic church which has nothing to do with the apostle Saul who actually was one of David’s students and eventual teachers.




Chronology of the Life of Jesus Christ

In the following paragraphs we shall endeavour to establish the absolute and relative chronology of our Lord's life, i.e. we shall show first how certain facts connected with the history of Jesus Christ fit in with the course of universal history, and secondly how the rest of the life of Jesus must be arranged according to the inter-relation of its single elements.


The incidents whose absolute chronology may be determined with more or less probability are the year of Christ's nativity, of the beginning of His public life, and of His death. As we cannot fully examine the data entering into these several problems, the reader ought to compare what has been said on these points in the article BIBLICAL CHRONOLOGY.

A. The Nativity

St. Matthew (2:1) tells us that Jesus was born "in the days of King Herod". Josephus (Ant., XVII, viii, 1) informs us that Herod died after ruling thirty four years de facto, thirty seven years de jure. Now Herod was made rightful king of Judea A.U.C. 714, while he began his actual rule after taking Jerusalem A.U.C. 717. As the Jews reckoned their years from Nisan to Nisan, and counted fractional parts as an entire year, the above data will place the death of Herod in A.U.C. 749, 750, 751. Again, Josephus tells us from that an eclipse of the moon occurred not long before Herod's death; such an eclipse occurred from 12 to 13 March, A.U.C. 750, so that Herod must have died before the Passover of that year which fell on 12 April (Josephus, "Ant"., iv, 4; viii, 4). As Herod killed the children up to two years old, in order to destroy the new born King of the Jews, we are led to believe that Jesus may have been born A.U.C. 747, 748, 749. The enrollment under Cyrinus mentioned by St. Luke in connection with the nativity of Jesus Christ, and the remarkable astronomical conjunction of Mars, Jupiter, and Saturn in Pisces, in the spring of A.U.C. 748, will not lead us to any more definite result.

B. Beginning of the Public Ministry

The date of the beginning of Christ's ministry may be calculated from three different data found respectively in Luke 3:23; Josephus, "Bel. Jud." I, xxi, 1; or "Ant.", XV, ii, 1; and Luke 3:1.

The first of these passages reads: "And Jesus himself was beginning about the age of thirty years". The phrase "was beginning" does not qualify the following expression "about the age of thirty years", but rather indicates the commencement of the public life. As we have found that the birth of Jesus falls within the period 747-749 A.U.C., His public life must begin about 777-779 A.U.C.

Second, when, shortly before the first Pasch of His public life, Jesus had cast the buyers and sellers out of the Temple, the Jews said: "Six and forty years was this temple in building" (John 2:20). Now, according to the testimony of Josephus (loc. cit.), the building of the Temple began in the fifteenth year of Herod's actual reign or in the eighteenth of his reign de jure, i.e. 732 A.U.C.; hence, adding the forty six years of actual building, the Pasch of Christ's first year of public life must have fallen in 778 A.U.C.

Third, the Gospel of St. Luke (3:1) assigns the beginning of St. John the Baptist's mission to the "fifteenth year of the Tiberius Caesar". Augustus, the predecessor of Tiberius, died 19 August, 767 A.U.C., so that the fifteenth year of Tiberius's independent reign is 782 A.U.C.; but then Tiberius began to be associate of Augustus in A.U.C. 764, so that the fifteenth year reckoned from this date falls in A.U.C. 778. Jesus Christ's public life began a few months later, i.e. about A.U.C. 779.

C. The Year of the Death of Christ

According to the Evangelists, Jesus suffered under the high priest Caiphas (A.U.C. 772-90, or A.D. 18-36), during the governorship of Pontius Pilate A.U.C. 780-90). But this leaves the time rather indefinite. Tradition, the patristic testimonies for which have been collected by Patrizi (De Evangeliis), places the death of Jesus in the fifteenth (or sixteenth) year of Tiberius, in the consulship of the Gemini, forty-two years before the destruction of Jerusalem, and twelve years before the preaching of the Gospel to the Gentiles. We have already seen that the fifteenth year of Tiberius is either 778 or 782, according to its computation from the beginning of Tiberius's associate or sole reign; the consulship of the Gemini (Fufius and Rubellius) fell in A.U.C. 782; the forty second year before the destruction of Jerusalem is A.D. 29, or A.U.C. 782, twelve years before the preaching of the Gospel to the Gentiles brings us to the same year, A.D. 29 or A.U.C. 782, since the conversion of Cornelius, which marks the opening of the Gentile missions, fell probably in A.D. 40 or 41.

D. The Day of the Death of Christ

Jesus died on Friday, the fifteenth day of Nisan. That He died on Friday is clearly stated by Mark (xv, 42), Luke (xxiii, 54), and John (xix, 31). The few writers who assign another day for Christ's death are practically lost in the multitude of authorities who place it on Friday. What is more, they do not even agree among themselves: Epiphanius, e.g., places the Crucifixion on Tuesday; Lactantius, on Saturday; Westcott, on Thursday; Cassiodorus and Gregory of Tours, not on Friday. The first three Evangelists are equally clear about the date of the Crucifixion. They place the Last Supper on the fourteenth day of Nisan, as may be seen from Matt., xxvi, 17, 20; Mark, xiv, 12 17; Luke, xxii, 7 14. Nor can there be any doubt about St. John's agreement with the Synoptic Evangelists on the question of the Last Supper and the Crucifixion. The supper was held "before the festival day of the Pasch" (John, xiii, 1), i. e. on 14 Nisan, as may be seen from Matt., xxii, 7-14. Nor can there be any doubt about St. John's agreement with the Synoptic Evangelists on the question of the Last Supper and the Crucifixion. The Supper was held "before the festival day of the pasch" (John, xiii, 1), i.e. on 14 Nisan, since the sacrificial day was computed according to the Roman method (Jovino, 123 sqq., 139 sqq.). Again, some disciples thought that Judas left the supper table because Jesus had said to him: "Buy those things which we have need of for the festival day: or that he should give something to the poor" (John, xiii, 29). If the Supper had been held on 13 Nisan this belief of the disciples can hardly be understood, since Judas might have made his purchases and distributed his alms on 14 Nisan; there would have been no need for his rushing into the city in the middle of the night. On the day of Christ's Crucifixion the Jews "went not into the hall, that they might not be defiled, but that they might eat the pasch" (John, xviii, 28). The pasch which the Jews wished to eat could not have been the paschal lamb, which was eaten on 14 Nisan, for the pollution contracted by entering the hall would have ceased at sundown, so that it would not have prevented them from sharing in the paschal supper. The pasch which the Jews had in view must have been the sacrificial offerings (Chagighah), which were called also pasch and were eaten on 15 Nisan. Hence this passage places the death of Jesus Christ on the fifteenth day of Nisan. Again, Jesus is said to have suffered and died on the "parasceve of the pasch", or simply on the "parasceve" (John, xix, 14, 31); as "parasceve" meant Friday, the expression "parasceve" denotes Friday on which the pasch happened to fall, not the before the pasch. Finally, the day following the parasceve on which Jesus died is called "a great sabbath day" (John, xix, 31), either to denote its occurrence in the paschal week or to distinguish it from the preceding pasch, or day of minor rest.


No student of the life of Jesus will question the chronological order of its principal divisions: infancy, hidden life, public life, passion, glory. But the order of events in the single divisions is not always clear beyond dispute.

A. The Infancy of Jesus

The history of the infancy, for instance, is recorded only in the First Gospel and in the Third. Each Evangelist contents himself with five pictures:

St. Matthew describes the birth of Jesus, the adoration of the Magi, the flight into Egypt, the slaughter of the Holy Innocents, and the return to Nazareth.

St. Luke gives a sketch of the birth, of the adoration of the shepherds, of the circumcision, of the purification of the Virgin, and of the return to Nazareth.

The two Evangelists agree in the first and the last of these two series of incidents (moreover, 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 chronogical sequence of these facts has been arranged.

1. The birth, the adoration of the shepherds, the circumcision, the adoration of the Magi, the flight into Egypt, the slaughter of the Innocents, the purification, the return to Nazareth. This order implies that either the purification was delayed beyond the fortieth day, which seems to contradict Luke, ii, 22 sqq., or that Jesus was born shortly before Herod's death. so that the Holy Family could return from Egypt within forty days after the birth of Jesus. Tradition does not seem to favour this speedy return.

2. The birth, the adoration of the shepherds, the circumcision, the adoration of the Magi, the purification, the flight into Egypt, the slaughter of the Innocents, the return to Nazareth. 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 offered the sacrifice of the poor, after receiving the offeings of the Magi. Moreover, the firsr Evangelist intimates that the angel appeared to St. Joseph soon after the departure of the Magi, and it is not at all probable that Herod should have waited long before inquiring concerning the whereabouts of the new born king. The difficulties are not overcome by placing the adoration of the Magi on the day before the purification; it would be more unlikely in that case that the Holy Family should offer the sacrifice of the poor.

3. As Luke 2:39 appears to exclude the possibility of placing the adoration of the Magi between the presentation and return to Nazareth, there are interpreters who have located the advent of the wise men, the flight to Egypt, the slaughter of the Innocents, and the return from Egypt after the events as told in St. Luke. They agree in the opinion that the Holy Family returned to Nazareth after the purification, and then left Nazareth in order to make their home in Bethlehem. Eusebius, Epiphanius, and some other ancient writers are willing to place the adoration of the Magi about two years after Christ's birth; Paperbroch and his followers allow about a year and thirteen days between the birth and the advent of the Magi; while Patrizi agrees with those who fix the advent of the Magi at about two weeks after the purification . The text of Matt., ii, 1, 2, hardly permits an interval of more than a year between the purification and the coming of the wise men; Patrizi's opinion appears to satisfy all the data furnished by the gospels, while it does not contradict the particulars added by tradition.

B. The Hidden Life of Jesus

It was in the seclusion of Nazareth that Jesus spent the greatest part of His earthly life. The inspired records are very reticent about this period: Luke, 2:40-52; Mark 6:3; John 6:42; 7:15, are about the only passages which refer to the hidden life. Some of them give us a general view of Christ's life: "The child grew, and grew in strength and wisdom; and the grace of God was in him" is the brief summary of the years following the return of the Holy Family after the ceremonial purification in the Temple. "Jesus advanced in wisdom, and age, and grace with God and men", and He "was subject to them" form the inspired outline of Christ's life in Nazareth after He had attained the age of twelve. "When he was twelve years old" Jesus accompanied His parents to Jerusalem, 'according to the custom of the feast'; When they returned, the child Jesus remained in Jerusalem; and his parents knew it not." After three days, they found him in the Temple, sitting in the midst of the doctors, hearing them, and asking them questions." It was on this occasion that Jesus spoke the only words that have come down from the period of His hidden life: "How is it that you sought me? Did you not know, that I must be about my Father's business [or, "in my father's house"]?" The Jews tell us that Jesus had not passed through the training of he Rabbinic schools: "How doth this man know letters, having never learned?". The same question is asked by the people of Nazareth, who add, "Is not this the carpenter?" St. Justin is authority for the statement that Jesus specially made "ploughs and yokes' (Contra Tryph., 88). Though it is not certain that at the time of Jesus elementary schools existed in the Jewish villlages, it may be inferred from the Gospels that Jesus knew how to read (Luke 4:16) and write (John 8:6). At an early age He must have learned the so called Shema (Deut. 6:4), and the Hallel, or Psalms 113-118 (Hebr.); He must have been familiar with the other parts of the Scriptures too, especially the Psalms and the Prophetic Books, as He constantly refers to them in His public life. It is also asserted that Palestine at the time of Jesus Christ was practically bilingual, so that Christ must have spoken Aramaic and Greek; the indications that He was acquainted with Hebrew and Latin are rather slight. The public teaching of Jesus shows that He was a close observer of the sights and sounds of nature, and of the habits of all classes of men. For these are the usual sources of His illustrations. To conclude the hidden life of Jesus extending through thirty years is far different from what one should have expected in the case of a Person Who is adored by His followers as their God and revered as their Saviour; this is an indirect proof for the credibility of the Gospel story.

C. The Public Life of Jesus: Its Duration

The chronology of the public life offers a number of problems to the interpreter; we shall touch upon only two, the duration of the public life, and the successive journeys it contains.

There are two extreme views as to the length of the ministry of Jesus: St. Irenaeus (Contra Haer., II, xxii, 3-6) appears to suggest a period of fifteen years; the prophetic phrases, "the year of recompenses", "the year of my redemption" (Is., xxxiv, 8; lxiii, 4), appear to have induced Clement of Alexandria, Julius Africanus, Philastrius, Hilarion, and two or three other patristic writers to allow only one year for the public life. This latter opinion has found advocates among certain recent students: von Soden, for instance, defends it in Cheyne's "Encyclopaedia Biblica". But the text of the Gospels demands a more extensive duration. St. John's Gospel distinctly mentions three distinct paschs in the history of Christ's ministry (ii, 13; vi, 4; xi, 55). The first of the three occurs shortly after the baptism of Jesus, the last coincides with His Passion, so that at least two years must have intervened between the two events to give us the necessary room for the passover mentioned in vi, 4. Westcott and Hort omit the expression "the pasch" in vi, 4 to compress the ministry of Jesus within the space of one year; but all the manuscripts, the versions, and nearly all the Fathers testify for the reading "En de eggysto pascha heeorteton Ioudaion": "Now the pasch, the festival day of the Jews, was near at hand". Thus far then everything tends to favour the view of those writers and more recent commentators who extend the period of Christ's ministry a little over two years.

But a comparison of St. John's Gospel with the Synoptic Evangelists seems to introduce another pasch, indicated in the Fourth Gospel, into Christ's public life. John, iv, 45, relates the return of Jesus into Galilee after the first pasch of His public life in Jerusalem, and the same event is told by Mark, i, 14, and Luke iv, 14. Again the pasch mentioned in John, vi, 4 has its parallel in the "green grass" of Mark, vi, 39, and in the multiplication of loaves as told in Luke, ix, 12 sqq. But the plucking of ears mentioned in Mark, ii, 23, and Luke, vi, 1, implies another paschal season intervening between those expressly mentioned in John, ii, 13, and vi, 4. This shows that the public life of Jesus must have extended over four paschs, so that it must have lasted three years and a few months. Though the Fourth Gospel does not indicate this fourth pasch as clearly as the other three, it is not wholly silent on the question. The "festival day of the Jews" mentioned in John, v, 1, has been identified with the Feast of Pentecost, the Feast of Tabernacles, the Feast of Expiation, the Feast of the New Moon, the Feast of Purim, the Feast of Dedication, by various commentators; others openly confess that they cannot determine to which of the Jewish feasts this festival day refers. Nearly all difficulties will disappear if the festival day be regarded as the pasch, as both the text (heorte) and John, iv, 35 seem to demand (cf. Dublin Review, XXIII, 351 sqq.).

D. The Public Life of Jesus: His Journeys

The journeys made during His public life may be grouped under nine heads: the first six were mainly performed in Galilee and had Capharnaum for their central point; the last three bring Jesus into Judea without any pronounced central point. We cannot enter into the disputed questions connected with the single incidents of the various groups.

1. First Journey.
December, A.U.C. 778 - Spring, 779. (Cf. John, i, ii; Matthew, iii, iv; Mark, i; Luke, iii, iv.)
Jesus abandons His hidden life in Nazareth, and goes to Bethania across the Jordan, where He is baptized by John and receives the Baptist's first testimony to His Divine mission. He then withdraws into the desert of Judea, where He fasts for forty days and is tempted by the devil. After this He dwells in the neighbourhood of the Baptist's ministry, and receives the latter's second and third testimony; here too He wins His first disciples, with whom He journeys to the wedding feast at Cana in Galilee, where He performs His first miracle. Finally He transfers His residence, 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.

2. Second Journey.
Passover, A.U.C. 779 - about Pentecost, 780. (Cf. John, ii-v; Mark, i-iii; Luke, iv-vii; Matt., iv-ix.)
Jesus goes from Capharnaum to Jerusalem for the Feast of the Passover; here he expels the buyers and sellers from the Temple, and is questioned by the Jewish authorities. Many believed in Jesus, and Nicodemus came to converse with Him during the night. After the festival days He remained in Judea till about the following December, during which period He received the fourth testimony from John who was baptizing at Ennon (A.V. Aenon). When the Baptist had been imprisoned in Machaerus, Jesus returned to Galilee by way of Samaria where He met the Samaritan woman at Jacob's well near Sichar; He delayed two days in this place, and many believed in Him. Soon after His return into Galilee we find Jesus again in Cana, where He heard the prayer who pleaded for the recovery of his dying son in Capharnaum. The rejection of Jesus by the people of Nazareth, whether at this time as, St. Luke intimates, or at a later period, as St. Mark seems to demand, or again both now and about eight months later, is an exegetical problem we cannot solve here. At any rate, shortly afterwards Jesus is mostly actively engaged in Capharnaum in teaching and healing the sick, restoring among others Peter's mother-in-law and a demoniac. On this occasion He called Peter and Andrew, James and John. Then followed a missionary tour through Galilee during which Jesus cured a leper; soon he again taught in Capharnaum, and was surrounded by such a multitude that a man sick of the palsy had to be let down through the roof in order to reach the Sacred Presence. After calling Matthew to the Apostleship, He went to Jerusalem for the second pasch occurring during His public life, it was on this occasion that He healed the man who been sick for thirty-eight years near the pool at Jerusalem. The charge of violating the Sabbath and Christ's answer were the natural effects of the miracle. The same charge is repeated shortly after the pasch; Jesus had returned to Galilee, and the disciples plucked some ripe ears in the corn fields. The question became more acute in the immediate future; Jesus had returned to Capharnaum, and there healed on the Sabbath day a man who had a withered hand. The Pharisees now make common cause with the Herodians in order to "destroy him". Jesus withdraws first to the Sea of Galilee, where He teaches and performs numerous miracles; then retires to the Mountain of Beatitudes, where He prays during the night, chooses His Twelve Apostles in the morning, and preaches the Sermon on the Mount. He is brought back to Capharnaum by the prayers of the centurion who asks and obtains the of his servant.

3. Third Journey.
About Pentecost, A.U.C. 780- Autumn, 780. (Cf. Luke, vii, viii; Mark, iii, iv; Matt., iv, viii, ix, xii, xiii.)
Jesus makes another missionary tour through Galilee; He resuscitates the son of the widow at Naim, and shortly afterwards receives the messengers sent by John from his prison in Machaerus. Then follows the scene of the merciful reception of the sinful woman who anoints the feet of the Lord while He rests at table in Magdala or perhaps in Capharnaum; for the rest of His missionary tour Jesus is followed by a band of pious women who minister to the wants of the Apostles. After returning to Capharnaum, Jesus expels the mute devil, is charged by the Pharisees with casting out devils by the prince of devils, and encounters the remonstrances of His kinsmen. Withdrawing to the sea, He preaches what may be called the "Lake Sermon", consisting of seven parables.

4. Fourth Journey.
Autumn, A.U.C. 780- about Passover, 781. (Cf. Luke, viii, ix; Mark, iv-vi; Matt., viii, ix, x, xiii, xiv.)
After a laborious day of ministry in the city of Capharnaum and on the lake, Jesus with His Apostles crosses the waters. As a great storm overtakes them, the frightened Apostles awaken their sleeping Master, Who commands the winds and the waves. Towards morning they meet in the country of the Gerasens, on the east of the lake, two demoniacs. Jesus expels the evil spirits, but allows them to enter into a herd of swine. The beasts destroy themselves in the waters of the lake, and frightened inhabitants beg Jesus not to remain among them. After returning to Capharnaum he heals the woman who had touched the hem of His garment, resuscitates the daughter of Jairus, and gives sight to two blind men. The second Gospel places here Christ's last visit to and rejection by the people of Nazareth. Then follows the ministry of the Apostles who are sent two by two, while Jesus Himself makes another missionary tour through Galilee. It seems to have been the martyrdom of John the Baptist that occasioned the return of the Apostles and their gathering around the Master in Capharnaum. But, however depressing this event may have been, it did not damp the enthusiasm of the Apostles over their success.

5. Fifth Journey.
Spring, A.U.C. 781. (Cf. John, vi; Luke, ix; Mark, vi; and Matt., xiv.)
Jesus invites the Apostles, tired out from their missionary labours, to rest awhile. They cross the northern part of the Sea of Galilee, but, instead of finding the desired solitude, they are met by multitudes of people who had preceded them by land or by boat, and who were eager for instruction. Jesus taught them throughout the day, and towards evening did not wish to dismiss them hungry. On the other hand, there were only five loaves and two fishes at the disposal of Jesus; after His blessing, these scanty supplies satisfied the hunger of five thousand men, besides women and children, and remnants filled twelve baskets of fragments. Jesus sent the Apostles back to their boats, and escaped from the enthusiastic multitudes, who wished to make Him king, into the mountain where He prayed till far into the night. Meanwhile the Apostles were facing a contrary wind till the fourth watch in the morning, when they saw Jesus walking upon the waters. The Apostles first fear, and then recognize Jesus; Peter walks upon the water as long as his confidence lasts; the storm ceases when Jesus has entered the boat. The next day brings Jesus and His Apostles to Capharnaum, where He speaks to the assembly about the Bread of Life and promises the Holy Eucharist, with the result that some of His followers leave Him, while the faith of His true disciples is strenghened.

6. Sixth Journey.
About May, A.U.C. 781- Sept., 781. (Cf. Lk., ix; Mk., vii-ix; Matt., xiv- xviii; John, vii.)
It may be owing to the enmity stirred up against Jesus by His Eucharistic discourse in Capharnaum that He began now a more extensive missionary tour than He had made in the preceding years of His life. Passing through the country of Genesar, He expressed His disapproval of the Pharisaic practices of legal purity. Within the boarders of Tyre and Sidon He exorcized the daughter of the Syrophoenician woman. From here Jesus travelled first towards the north, then towards the east, then south-eastward through the northern part of Decapolis, probably along the foot of the Labanon, till He came to the eastern part of Galilee. While in Decapolis Jesus healed a deaf-mute, employing a ceremonial more elaborate than He had used at any of His previous miracles; in the eastern part of Galilee, probably not far from Dalmanutha and Magedan, He fed four thousand men, besides children and women, with seven loaves and a few little fishes, the remaining fragments filling seven baskets. The multitudes had listened for three days to the teaching of Jesus, previously to the miracle. In spite of the many cures performed by Jesus, during this journey, on the blind, the dumb, the lame, the maimed, and on many others, the Pharisees and Sadduces asked Him for a sign from heaven, tempting Him. He promised them the sign of Jonas the Prophet. After Jesus and the Apostles had crossed the lake, He warned them to beware of the leaven of the Pharisees; then they passed through Bethsaida Julias where Jesus gave sight to a blind man. Next we find Jesus in the confines of Caesarea Philippi, where Peter professes his faith in Christ, the Son of the living God, and in his turn receives from Jesus the promise of the power of the keys. Jesus here predicts His passion, and about a week later is transfigured before Peter, James, and John, probably on the top of Mt. Thabor. On descending from the mountain, Jesus exorcizes the mute devil whom His disciples had not been able to expel. Bending his way towards Capharnaum, Jesus predicts His Passion for the second time, and in the city pays the tribute-money for Himself and Peter. This occasions the discussion as to the greater in the kingdom of heaven, and the allied discourses. Finally, Jesus refuses His brethren's invitation to go publicly to the Feast of Tabernacles in Jerusalem.

7. Seventh Journey.
Sept., A.U.C. 781- December, 781. (Cf. Luke, ix-xiii; Mark, x; Matt., vi, vii, viii, x, xi, xii, xxiv; John, vii-x.)
Jesus now "steadfastly set His face to go Jerusalem", and as the Samaritans refused Him hospitality, He had to take the east of the Jordan. While still in Galilee, He refused the discipleship of several half-hearted candidates, and about the same time He sent other seventy-two, two by two, before His face into every city and place whither He Himself was to come. Probably in the lower part of Peraea, the seventy-two returned with joy, rejoicing in the miraculous power that had been exercised by them. It must have been in the vicinity of Jericho that Jesus answered the lawer's question, "Who is my neighbour?" by the parable 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 went to Jerusalem for the Feast of Tabernacles, where he became involved in discussions with the Jews. The Scribes and Pharisees endeavoured to catch Him in the sentence which they asked Him to pronounce in the case of the woman taken in adultary. When Jesus had avoided this snare, He continued His discussions with the hostile Jews. Their enmity was intensified because Jesus restored sight to a blind man on the Sabbath day. Jesus appears to have His stay in Jerusalem with the beautiful discourse on the Good Shepherd. A little later He teaches His Apostles the Our Father, probably somewhere on Mt. Olivet. On a subsequent missionary tour through Judea and Peraea He defends Himself against the charges of Pharisees, and reproves their hypocrisy. On the same journey Jesus warned against hypocrisy, covetousness, worldly care; He exhorted to watchfulness, patience under contradictions, and to penance. About this time, too, He healed the woman who had the spirit of infirmity

8. Eighth Journey.
December, A.U.C. 781-February, 782. (Cf. Luke, xiii-xvii; John, x, xi.)
The Feast of Dedication brought Jesus again to Jerusalem, and occasioned another discussion with the Jews. This is followed by another missionary tour through Peraea, during which Jesus explained a number of important points of doctrine: the number of the elect, the choice of one's place at table, the guests to be invited, the parable of the great supper, resoluteness in the service of God, the parables of the hundred sheep, the lost groat, and the prodigal son, of the unjust steward, of Dives and Lazarus, of the unmerciful servant, besides the duty of fraternal correction, and the efficacy of faith. During this period, too, the Pharisees attempted to frighten Jesus with the menance of Herod's persecution; on his part, Jesus healed a man who had drospy, on a Sabbath day, while at table in the house of a certain prince of the Pharisees. Finally Mary and Martha send messengers to Jesus, asking Him to come and cure their brother Lazarus; Jesus went after two days, and resuscitated His friend who had been several days in the grave. The Jews are exasperated over this miracle, and they decree Jesus must die for the people. Hence He withdrew "into a country near the desert, unto a city that is called Ephrem".

9. Ninth Journey.
February, A.U.C. 782- Passover, 782. (Cf. Luke, xvii-xxii; Mark., x, xiv; Matt., xix-xxvi; John, xi, xii.)
This last journey took Jesus from Ephrem northward through Samaria, then eastward along the border of Galilee into Peraea, then southward through Peraea, westward across the Jordan, through Jericho, Bethania on Mt. Olivet, Bethphage, and finally to Jerusalem. While in the most northern part of the journey, He cured ten lepers; a little later, He answered the questions raised by the Pharisees concerning the kingdom of God. Then He urged the need of incessant prayer by proposing the parable of the unjust judge; here too belong the parable of the Pharisee and Publican, the discourse on marriage, on the attitude of the Church towards the children, on the right use of riches as illustrated by the story of the rich young ruler, and the parable of the labourers in the vineyard. After beginning His route towards Jerusalem, He predicted His Passion for the third time; James and John betray their ambition, but they are taught the true standard of greatness in the Church. At Jericho Jesus heals two blind men, and receives the repentance of Zacheus the publican; here He proposed also the parable of the pounds entrusted to the servants by the master. Six days before the pasch we find Jesus at Bethania on Mt. Olivet, as the guest of Simon the leper; Mary anoints His feet, and the disciples at the instigation of Judas are indignant at this seeming waste of ointment. A great multitude assembles at Bethania, not to see Jesus only but also Lazarus; hence the chief priests think of killing Lazarus too. On the following day Jesus solemnly entered Jerusalem and was received by the Hosanna cries of all classes of people. In the afternoon He met a delegation of Gentiles in the court of the Temple. On Monday Jesus curses the barren fig tree, and during the morning He drives the buyers and sellers from the Temple. On Tuesday the wonder of the disciples at the sudden withering of the fig tree provokes their Master's instruction on the efficacy of faith. Jesus answers the enemies' questions as to His authority; then He proposes the parable of the two sons, of the wicked husbandmen, and of the marriage feast. Next follows a triple snare: the politicians ask whether it is lawful to pay tribute to Caesar; the scoffers inquire whose wife a woman, who has had several husbands, will be after ressurection; the Jewish theologians propose the question: Which is the first commandment, the great commandment of the law? Then Jesus proposes His last question to the Jews: "What think you of Christ? whose son is he?" This is followed by the eightfold woe against the Scribes and Pharisees, and by the denunciation of Jerusalem. The last words of Christ in the Temple were expressions of praise for the poor widow who had made an offering of two mites in spite of her poverty. Jesus ended this day by uttering the prophecies concerning the destruction of Jerusalem, His second coming, and the future judgement; these predictions are interrupted by the parable of the ten virgins and the talents. On Wednesday Jesus again predicted His Passion; probably it was on the same day that Judas made his agreement with the Jews to betray Jesus.

E. The Passion of Jesus: Its Preparation

Jesus prepares His disciples for the Passion, He prepares Himself for the ordeal and His enemies prepare themselves for the destruction of Jesus.

1. Preparation of the Apostles. Jesus prepares His Apostles for the Passion by the eating of the paschal lamb, the institution of the Holy Eucharist, the concomitant ceremonies, and His lengthy discourses held during and after the Last Supper. Special mention should be made of the prediction of the Passion, and of the betrayal one of the Apostles and the denial by another. Peter, james, and John are prepared in a more particular manner by witnessing the sorrow of Jesus on Mt. Olivet.

2. Preparation of Jesus. Jesus must have found an indirect preparation in all He did and said to strengthen His Apostles. But the preparation that was pecularly His own consisted in His prayer in the grotto of His Agony where the angel came to strengthen Him. The sleep of His favoured Apostles during the hours of His bitter struggle must have prepared Him too for the complete abandonment He was soon to experience.

3. Preparation of the Enemies. Judas leaves the Master during the Last Supper. The chief priests and Pharisees hastily collect a detachment of the Roman cohort stationed in the castle of Antonia, of the Jewish temple-watch, and of the officials of the Temple. To these are added a number of the servants and dependents of the high-priest, and a miscellaneous multitude of fanatics with lanterns and torches, with swords and clubs, who were to follow the leadership of Judas. They took Christ, bound Him, and led Him to the high-priest's house.

F. The Passion of Jesus: The Trial

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

1. Before Ecclesiastical Court. The ecclesiastical trial includes Christ's appearance before Annas, before Caiphas, and again before Caiphas, who appears to have acted in each case as head of the Sanhedrin. The Jewish court found Jesus guilty of blasphemy, and condemned Him to death, though its proceedings were illegal from more than one point of view. During the trial took place Peter's triple denial of Jesus; Jesus is insulted and mocked, especially between the second and third session; and after His final condemnation Judas despaired and met his tragic death.

2. Before the Civil Court. The civil trial, too, comprised three sessions, the first before Pilate, the second before Herod, the third again before Pilate. Jesus is not charged with blasphemy before the court of Pilate, but with stirring up the people, forbidding to give tribute to Caesar, and claiming to be Christ the king. Pilate ignores the first two charges; the third he finds harmless when he sees that Jesus does not claim royalty in the Roman sense of the word. But in order not to incur the odium of the Jewish leaders, the Roman governor sends his prisoner to Herod. As Jesus did not humour the curiosity of Herod, He was mocked and set at naught by the Tetrarch of Galilee and his court, and sent back to Pilate. The Roman procurator declares the prisoner innocent for the second time, but, instead of setting Him free, gives the people the alternative to choose either Jesus or Barabbas for their paschal freedman. Pilate pronounced Jesus innocent for the third time with the more solemn ceremony of washing his hands; he had recourse to a third scheme of ridding himself of the burden of pronouncing an unjust sentence against his prisoner. He had the prisoner scourged, thus annihilating, as far as human means could do so, any hope that Jesus could ever attain to the royal dignity. But even this device miscarried, and Pilate allowed his political ambition to prevail over his sense of evident justice; he condemned Jesus to be crucified.

G. The Passion of Jesus: His Death

Jesus carried His Cross to the place of execution. Simon of Cyrene is forced to assist Him in bearing the heavy burden. On the way Jesus addresses his last words to the weeping women who sympathized with His suffering. He is nailed to the Cross, his garments are divided, and an inscription is placed over His head. While His enemies mock Him, He pronounces the well-known "Seven Words". Of the two robbers crucified with Jesus, one was converted, and the other died impenitent. The sun was darkened, and Jesus surrendered His soul into the hands of His Father. The veil of the Temple was rent into two, the earth quaked, the rocks were riven, and many bodies of the saints that had slept arose and appeared to many. The Roman centurion testified that Jesus was indeed the Son of God. The Heart of Jesus was pierced so as to make sure of His death. The Sacred Body was taken from the Cross by Joseph of Arimathea and Nicodemus, and was buried in the new sepulchre of Joseph, and the Sabbath drew near.

H. The Glory of Jesus

After the burial of Jesus, the Holy women returned and prepared spices and ointments. The next day, the chief priests and Pharisees made the sepulchre secure with guards, sealing the stone. When the Sabbath was passed, the Holy women brought sweet spices that they might anoint Jesus. But Jesus rose early the first day of the week, and there was a great earthquake, and an angel descended from heaven, and rolled back the stone. The guards were struck with terror, and became as dead men. On arriving at the sepulchre the holy women found the grave empty; Mary Magdalen ran to tell the Apostles Peter and John, while the other women were told by an angel that the Lord had arisen from the dead. Peter and John hasten to the sepulchre, and find everything as Magdalen has reported. Magdalen too returns, and, while weeping at the sepulchre, is approached by the arisen Saviour Who appears to her and speaks with her. On the same day Jesus appeared to the other Holy Women, to Peter, to the two disciples on their way to Emmaus, and to all the Apostles excepting Thomas. A week later He appeared to all the Apostles, Thomas included; later still He appeared in Galilee near the Lake of Genesareth to seven disciples, on a mountain in Galilee to a multitude of disciples, to James, and finally to His disciples on the Mount Olivet whence He ascended into heaven. But these apparitions do not exhaust the record of the Gospels, according to which Jesus showed Himself alive after His Passion by many proofs, for forty days appearing to the disciples and speaking of the kingdom of God.


When was Jesus born?

Roman Tax time around Easter march 20

which according ot both the romans and the bible is why they eg all those living under Pax Romana had to travel to their native home to be counted, assessed, and taxed. the tax ceremony was stolen by pharaoh Narmer circa 3200 bce when he replaced himself from Noah. Using the whole 2x2 animals as the base of the tax. which was later renamed to Horus from its original translated into Hebrew/Latin/English as Able.















TR Welling