71.  On the following day, the 15th of July, took place the dinner at Matthew's home (Matt. IX, 10-13; Mark II, 15-17; Luke V, 29-32) given by him in honour of Jesus, at which were present, in addition to His Divine Mother and a number of pious women, the twelve disciples, since Judas Iscariot was  there definitively called by Christ; and other followers of Jesus had too been invited, as well as publicans and sinners.  During the meal the pharisees, scribes, and some disciples of John opposed to the Messias censured Him and His disciples; but Jesus, according to our interpretation, masterfully asserted the purity of His Messianic teaching - the perfection of the Law of Moses, - comparing it to the contrary teaching - the maintenance of the viciated prac-tices of most of the pharisees, scribes and doctors of the Law, consequence of their arbitrary interpretation of the Mosaic precepts and their moral corruption; for they gave appearance of rigour and austerity, but eluded the discipline of the Law, and above all its spirit.  All this hindered them from accepting Christ's teaching.  The hypocritical disposition of the pharisees and scribes is reflected in their own words addressed to the disciples of Jesus in which they allude to both them and to their Divine Master, reproaching them for eating and drinking with publicans and sinners (Matt. IX, 11; Mark II, 16; Luke V, 30); for the Jews, influenced by the pharisees, used the term `publican' - those responsible for imperial revenue in lands subject to Rome - as a deroga-tory term for these tax collectors, whom they likened to gentiles, prostitutes and other public sinners.  That is why Jesus told them that the healthy have no need of a physi-cian, but rather the sick, and that He had come not to call the just to penance, but sinners.  With these words, at the same time as He revealed Himself as Divine Physician and Saviour, He reproached their hypocrisy, giving them to understand with holy irony that, since they believed themselves healthy and sound in spirit, they had no need of Him.

            72.  The hypocrisy of the pharisees, scribes, and those disciples of John who did not accept Jesus is demonstrated also when they asked Him - as we extract from the combination of the following Gospel texts (Matt. IX, 14; Mark II, 18; Luke V, 33) - why the disciples of John fasted and His own did not, but ate and drank; and therefore Jesus replies to them with the mysterious words to which we alluded already in chapter XXIX of this Treatise, that whilst the Spouse was with them it was not the time to fast, and that they would do so when the Spouse was taken from them; and as well, according to our interpretation, that this fasting would be an act of virtue, and not outward display as was theirs.  It can also be deduced from the three Evangelists (Matt. IX, 16-17; Mark II, 21-22; Luke V, 36-39) that Jesus likened the pharisees, scribes and those disciples of John to old garments and old wineskins, which symbolize here blind adherence to pharisaic observances and moral corruption; and for that reason in them there was no way to add new cloth or make room for new wine - the teachings of Christ - which they could only accept by divesting themselves of those outworn garments to put on the new ones, and of those useless wineskins to make room in others for the new wine.  Jesus, therefore, was drawing His disciples away from that pharisaic mentality, so widespread amongst the Jews, and allowed them to pluck ears of corn on the Sabbath (Matt. XII, 1; Mark II, 23; Luke VI, 1), to  disregard ritual ablutions at meals (Matt. XV, 2; Mark VII, 2; Luke XI, 38) and other customs transformed into precepts by the pharisees contrary to what the Law established: "You shall not add to the word that I speak to you, neither shall you take away from it " (Deut. IV, 2).  However, since the greater part of the pharisees, scribes, doctors of the Law, and Jewish people in general did not wish to break with their arbitrary traditions and relaxed morals, symbolized by the musty wine, they were prevented from tasting the new wine, the teaching of Christ; therefore when the Most Precious Blood was poured out on Calvary, It was Blood lost for them.

            73.  It is now time to amplify the history of the Order of Mount Carmel beginning from the public appearance of the Messias, taking into consideration the apostasy of the Essenes already announced in chapter XIX of this Treatise, and the continuation of the Order under the Evangelical Law.

            74.  Following the definitive call of the twelve disciples, Jesus established the first Christian community of Essene religious men, which took place on the 16th of July of the year 31, anniversary of the apparition of the Most Holy Virgin Mary to the holy Prophet Elias on Mount Carmel.  In this way Jesus gave continuity to the male branch of the then decaying Carmelite Order, the members of which, with the exception of a small number, had withdrawn from their obedience to the Superior General, Saint John the Baptist, on refusing to accept his testimony concerning the Messias.  Therefore, owing to this apostasy, the Precursor had given to those who remained faithful the strict order to abandon their old monasteries, since it was not possible to live together with those who had gone astray.  When he gave the order, the Superior of the community on Mount Carmel was the holy Prophet Agabus - faithful collaborator of the Baptist in the execution of that command.  Of the Essene men religious who remained faithful, some joined the disciples of Jesus to collaborate with these in the apostolate; and others joined Saint John the Baptist in order to help him in the continuance of his precursory mission and, during his imprisonment, console him and be his messengers until his martyrdom.  The new religious community, formed of disciples and other followers, had its mother house in Capharnaum, in Peter's house, where his brother Andrew and himself had been born and where his mother-in-law dwelt, although Matthew's house was also used as a community residence.

            75.  The apostasy of the Essene religious had also affected the female branch; and the few women religious who remained faithful in obedience to the Superior General, Saint John the Baptist, complying with his orders, abandoned the then apostate convents and joined the pious women who accompanied the Divine Mary.  The Precursor's most faithful collaborator in this rescue mission was Seraphia - later known as the Veronica, - who when she abandoned her convent was Superior of the women's community on Mount Carmel.  In chapter XXIII of this Treatise reference was made to the fact that she was a ward at the  Carmelite convent of the Temple in Jerusalem at the same time as the Divine Mary; and we said also that Noemi, aunt of Lazarus of Bethany, was the principal teacher in this religious community.  These two women formed part of the group of Essenian women to whom we alluded in the above chapter of this Treatise, saying that they accompanied the Divine Mary from Jerusalem to Nazareth after She was espoused to Most Holy Joseph in the Temple.  A short while later both had become members of the convent on Mount Carmel, Noemi becoming Superior of the community, and at her death, Seraphia.  Through this providential move the two holy women were preserved from the inevitable relaxation that would befall the community at the Temple of Jerusalem with the death of the aged Simeon and of Anna the Prophetess, which would occur with the passage of little more than a year from the date when Noemi and Seraphia departed for Nazareth with the Divine Mary.

            76.  During the definitive election of the twelve disciples, the Divine Master had charged Mary Cleophas and Mary Salome, who were reasonably well off, to acquire a sizable mansion attractively situated between Capharnaum and Bethsaida, for the purpose of harbouring there the few Essenian religious women who had remained faithful, and to form with other pious persons the first Christian community of women disciples in company with the Divine Mary; and thus, under Her maternal direction, lead religious life with greater perfection in conformity with the spirit of the Gospel.  This community, too, was founded on the 16th of July of the year 31.  Amongst the first pious women to form part of the community were Mary Cleophas, then widow of her last husband Jonas; her sister Mary Salome, who had leave for the purpose from her husband Zebedee, and so combined life as a religious with taking care of her spouse, until he died a few months later; also Susanne, spouse of Bartholomew, and the spouses of the other married disciples, - Peter, Andrew, Philip and Matthew; and, as well, Saint Peter's mother-in-law, whose name was Mara, and her sister Anna Cleophas, both widows and daughters of Rhode, whom we know was sister of Elizabeth, wife of Zachary.  Of the Essenian women who previously were religious and who formed part of this community, we note in particular Seraphia, and the two religious from Nazareth, Seba and Lea.

            77.  Apart from the convent, there were other pious women such as Martha the sister of Lazarus, and the mother of Mark called Mary, who belonged to the Third Order, serving the Lord from their homes, and who accompanied His Divine Mother on many occasions.  Later on other women were also to join these tertiaries, such as Joanna Chusa, wife of the Ruler; Photina, known as the Samaritan woman; as well as some healed of spiritual evils and of sicknesses, like Mary Magdalen, sister of Lazarus and Martha, and many others who served Jesus with their estates.

            78.  Saint John the Baptist continued to be Superior General of the Order until his death; for as we know, this was an office held for life; even though from the 16th of July of  the year 31, Christ assumed the government of the Order so as to reform it in accord with the spirit of the Gospel.  Moreover, it was desirable that the Precursor continue to give testimony of the Messias on the banks of the Jordan, and in that way bring his mission as Superior General to an end.  On the death of Saint John the Baptist, Christ assumed the office; but He disposed that immediately after He expired on Calvary it should provisionally fall upon the holy Prophet Agabus, until Peter be confirmed in the Papacy.  Therefore when the latter was appointed Pope, he likewise automatically became Superior General of the Carmelite Order; and Saint Agabus went to occupy another distinguished post in the same, through which he collaborated effectively in the restoration of the old monasteries, such as that of Mount Carmel, which was ruled by him until his death.  Also, a short while after Our Lord's Ascension, this holy Prophet received the Priesthood and the Episcopate from the hands of Saint Peter.  We avail ourselves of the opportunity to clarify the following: In chapter XX of the present Treatise we said that Saint Agabus was the first Superior General of the Carmelites in the Christian Era; but it must be understood that we were referring to the religious Order once reformed in accordance with the spirit of Christ's teaching, and besides, that he would take up his post beginning from Calvary.  It is admirable how Gregory XVII, just like Saint Peter, exercises together with the Papacy the office of Superior General of the Carmelite Order.  We conclude by saying that from among the Essenian religious men and women who accepted Christ from the beginning, and from among others who accepted Him later, arose the founders who in later years were to spread the Order of Carmel.

            79.  This Holy Council teaches that the Elian priests who adhered to Christ, as in the case of the holy Prophet Agabus, continued to celebrate the Essenian sacrifices, at which assisted the disciples, the holy women, and other followers.  Christ and Mary also attended these sacrifices, and They too received, from the hands of the priest, the bread which had been offered.  We record that Jesus never celebrated this sacrifice.

            80.  Once the first Christian communities of Carmelite religious had been founded, Jesus, on the 26th of July of the year 31, accompanied by His twelve principal disciples and others who were accustomed to follow Him, resumed His journey through the towns of Galilee, now drawing away from the area around the Lake; to this the Evangelists Saint Matthew (IV, 23), Saint Mark (I, 39) and Saint Luke (IV, 44) refer when they record the preaching of Jesus in that region.  This Holy Council teaches that they returned to Capharnaum after their tour of Galilee on Saturday the 7th of September of the year 31, since the next day, the eighth, was the anniversary of the Divine Mary's birth, and Jesus wished to be at Her side.  Many people of Capharnaum and of other villages near at hand came expressly to welcome Jesus, Who taught them and healed them of their infirmities, many of them receiving Baptism.

            81.  As the feast of Tabernacles was then near at hand, on the 12th of September, accompanied by His Divine Mother, the twelve principal disciples, as well as some pious women and many other followers, Jesus set out for Jerusalem, passing through Cana, Gath-Heper (or Geth Opher), Sephoris, Megiddo, Jezreel, and crossing Samaria through Sichem.  During the journey, Jesus announced the Kingdom of God, principally in the synagogues of certain of those towns, and many of those who listened to His Divine Teachings and saw His miracles believed in Him and were baptized.  Jesus reached Bethany, home town of Lazarus, celebrating the Sabbath in the synagogue of the town; and two days later, that is, on the 23rd of September of the year 31, feast of Tabernacles, He visited the Temple of Jerusalem, in which He preached and performed many miracles.

            82.  This Holy Council teaches that whilst Jesus was preaching in the Temple on the day after the feast of Tabernacles, some disciples faithful to John the Baptist informed Him that their master had set out towards Bethabara on the day of the feast after fulfilling the precept in the Temple, and that it was his great desire that Jesus go to the Jordan, for there were many who hoped to hear His word and longed for His Baptism.  Jesus promised He would soon go to join the Precursor, whom He praised for his zeal and virtue.  When the disciples arrived with the reply, the Precursor with greater vigour proclaimed to the four winds that Jesus of Nazareth was the Messias, and that all should prepare to receive Him on His arrival at the Jordan; and the welcome news quickly spread to all parts.

            83.  From the revelations of Saint Anne Catherine Emmerich we select and adapt the following moving words spoken by John the Baptist, - then nearing the completion of his ministry, - on the days leading up to Jesus' above mentioned visit to the Jordan.  The strength with which he now cried out was indescribable.  His voice rolled like thunder, nevertheless gentle and accessible to all.  He seemed to give all he had left.  He had already told his disciples that his time was coming to an end, that they should not aban-don him, that they should visit him in prison.  Several days had passed since he had eaten or drunk: he but taught, proclaimed Jesus, and repudiated Herod's adultery.  His disciples asked him to rest and take some food, but he did not cease, and was as if beside himself with enthusiasm.  He prayed alone and at night, his gaze fixed towards the heights of Heaven.  He knew that his imprisonment was imminent; that is why he spoke with such ardour and had bidden farewell to his disciples.  He cried out and made Jesus known with a voice more powerful than ever, exclaiming: "He is coming now and I must depart; to Him you must all turn; I will be taken away very soon."  He also charged the Jews with being a rude people and hard-hearted; and those whom he had been able to soften and move, he told to go to Jesus, the beloved Son of the Father, since whoever is admitted by Him shall be admitted, and whoever is set aside by Him shall be set aside, and often  repeated, "He is coming now and will teach you and baptize you"; at the same time condemning Herod's adultery with all force before the people.

            84.  On the 24th of September, following His sermon in the Temple, Jesus and His disciples withdrew to Bethany where the Divine Mary and the pious women who accompanied Her were staying.  On Saturday the 28th Jesus preached in the town's syna-gogue; and on the 30th He continued His apostolate, now in other Judean towns, accom-panied also by His Divine Mother and the pious women, as well as by Lazarus and Martha.  Many others who had come to Jerusalem for the feast and who believed in Jesus after hearing His teachings and witnessing His miracles, followed Him and were baptized.  Wherever the Divine Master went, multitudes gathered around Him eager to hear Him speak, and they brought Him their sick, many of whom were cured.

            85.  After the long journey through Judea, Jesus set out for Bethabara, and joined John the Baptist on Thursday the 24th of October.  The Precursor had prepared a tremendous welcome for Him; for, at the banks of the Jordan a huge crowd had gathered, not only from Judea, but also from Galilee, Decapolis, Samaria, Peraea and other neighboring territories.  Among them were many pharisees too from different places as well as former disciples of the Baptist rejected by him for not accepting the Supreme Authority of Jesus, and who had come to sow confusion amongst those of good faith along with other perverted ends.

            86.  Through his emissaries, King Herod Antipas was informed of what had been taking place at the Jordan and, therefore, of the charges publicly made against him by the Baptist for his incestuous adultery with Herodias, wife of his brother Herod Philip, who lived in Rome, not to be confused with his other brother Philip, the tetrarch.  The licentious king, troubled by the news, wished to take John prisoner, but feared to do so on account of possible disturbances among the population, that considered him a great Prophet.

            87.  When Jesus arrived at Bethabara, the Baptist with unprecedented passion once more proclaimed Christ before the multitude as the promised Messias.  Then, an impressive silence reigned in each of those present when Jesus began to speak to them of the Kingdom of God which had come; since, in addition, His Divine Countenance became transfigured before all.  During the course of His masterful sermon He also extolled the figure of the Precursor, whose voice crying out in the wilderness was prophesied in Isaias (XL, 3), and He recalled the need for Baptism in the Holy Ghost for salvation.  Countless sick surrounded Him; He, seeing the faith of many of them and taking pity on them, healed them of their infirmities.  A great many were baptized during the time Jesus stayed on the banks of the Jordan.  We teach that the Divine Master and His Most Holy Mother, knowing that the Precursor's days were now numbered, desired to be with him until two days before his imprisonment,  which took place on the 27th of November that year, namely 31 A. D.

            88.  The eminent Doctor Saint Anne Catherine Emmerich gives a vivid account of John's seizure, which we affirm was in Bethabara: It was getting dark and the disciples had retired.  Suddenly some twenty soldiers surrounded John's tent, whilst others kept guard on all sides.  One after another they entered John's tent.  John declared that he would follow them without resistance, for he knew his hour had come, and that he had to make way for Jesus.  Some disciples came near when they were taking him away, and with a look John bid them farewell, telling them to visit him in prison.  The people began to gather; the disciples and many others shouted out: They're taking John!  And then was heard an outcry of protests and laments.  They wished to follow him but did not know which way they had gone, since the soldiers had left the usual track and taken another completely different, which led southwards.  John was taken to the prison of Macheronte.  We teach that by this name is indicated the fortified palace which Herod possessed to the east of the Dead Sea.

            89.  Once He had retired from the Jordan, Jesus again started out for Jerusalem; and after four days at the home of Lazarus and Martha in Bethany, He visited the Temple on the 30th of November, being that year the feast of the Dedication.  There He was notified that the Baptist had been imprisoned by Herod.

            90.  The Evangelist Saint Matthew relates John's arrest as follows: "For Herod had apprehended John and bound him, and put him into prison, because of Herodias, his brother's wife.  For John said to him: It is not lawful for thee to have her " (Matt. XIV, 3-4); and Saint Luke confirms this, saying: "But Herod the tetrarch, when he was reproved by him for Herodias, his brother's wife, and for all the evils which Herod had done, he added to all this also, that he shut up John in prison " (Luke III, 19-20).  Taking another text of Saint Matthew, - "And when Jesus had heard that John was delivered up..." (Matt. IV, 2) and that of Saint Mark, - "And after that John was delivered up..." (Mark I, 14), we teach that the Baptist was victim of betrayal on the part of some of his former disciples who had come to an understanding with the phari-sees and as well with the Sanhedrin, which requested Herod to do away with him, denouncing him as a possessed person and as a disturber of the peace, for they said his preaching endangered the peace of the realm.  Herod, availing himself of John's presence in Bethabara of Peraea, that is to say, within his territory, satisfied their desire and at the same time his own, and arrested him.  Saint Matthew (IV, 12), having told how Jesus heard of the betrayal of John, adds that He retired into Galilee; and Saint Mark, after saying that John was delivered up, confirms this telling that afterwards, "Jesus came into Galilee " (Mark I, 14).

            91.  Let us consider however some particulars of that  journey: After assisting at the Feast of the Dedication, on that same day Jesus, His Divine Mother, the disciples and the pious women went from Jerusalem to Bethany; and the next day, the 1st of December, having taken their leave of Lazarus and Martha, departed for Galilee, following the route which leads through Bethel, Ephraim; then continuing along the west bank of the Jordan to enter Decapolis at Abel Meholah; afterwards passing through Beth Shean and Nain; and bypassing Nazareth they made for the Sea of Galilee, travelling along the western shore to arrive at Capharnaum on the 14th of December.  On His way through the towns and villages on the journey Jesus scattered the seed of His preaching, curing all kinds of infirmities and baptizing those who believed in Him.

            92.  The Evangelist Saint Matthew alludes to the final stage of Jesus' return journey when he says: "And leaving the city of Nazareth, He came and dwelt in Capharnaum on the sea coast, in the borders of Zabulon and of Nephthalim" (Matt. IV, 13).  We affirm that in this verse there is given to understand that Jesus passed by Nazareth without entering; for this town, formerly His own country, having been brought up there, ceased to be so from the moment the Nazarenes attempted to kill Him; and Jesus chose Capharnaum for His new hometown and dwelling place.  Saint Matthew then cites the prophecy of Isaias (IX, 1-2) which foretells the content of his Gospel text just mentioned, according as we have interpreted it: "Land of Zabulon and land of Neph-thalim, the way of the sea beyond the Jordan, Galilee of the Gentiles: The people that sat in darkness hath seen great light: and to them that sat in the region of the shadow of death, light is sprung up" (Matt. IV, 14-16).  In this prophecy the geographical situation of Capharnaum is indicated, and Jesus' predilection for it foretold, on establishing there His official See and that of His Divine Mother, making the town the centre of His apostolate and the source of the light of the Gospel; there, besides, the visible Cornerstone of the Church had been born, namely, he who was to become the first Pope.

            93.  After giving the Gospel texts, we continue saying that once Jesus had arrived at Capharnaum, He and His disciples lodged at the homes of Simon Peter and Matthew, which had already been made over to community life.  The Divine Mary, on the other hand, and the women who accompanied Her on the journey, retired to the convent situated, as we have said already, between Capharnaum and Bethsaida.

            94.  Jesus and His disciples remained in Capharnaum for ten days, since both His Mother and the others wished to be with Him on the anniversary of His Birth, the 25th of December.  After that date the Divine Master and the disciples continued their aposto-late throughout Galilee, and of this Saint Matthew speaks when he tells that "from that time Jesus began to preach, and to say: Do penance, for the Kingdom of Heaven is at hand" (Matt. IV, 17), words which reveal that after the betrayal of John the Baptist, who had been imprisoned for preaching penance,  Jesus impressed the need for this with greater force, since the Kingdom of God, which John had announced to be near at hand, had then arrived with the public appearance of the Messias and the institution of the Sacrament of Baptism.  Saint Mark confirms Saint Matthew's text when he says that "Jesus came into Galilee, preaching the Gospel of the Kingdom of God, and saying: The time is accomplished, and the Kingdom of God is at hand.  Repent, and believe the Gospel" (Mark I, 14-15).  Jesus returned to Capharnaum after His aposto-late throughout Galilee on the 2nd of February of the year 32.

            95.  As the number of His followers was growing day by day, Jesus began to choose from among them new disciples in order to help the twelve principal ones in the work of evangelization.  So during the days that Jesus spent in Capharnaum and on the shores of the Lake following His latest apostolate in Galilee, in a secluded spot He gathered together all those followers who had distinguished themselves for, dedication at their work and self- denial.  Amongst those called we give prominence to the following: Aristaria and Cocharia, grandchildren of Maraha, sister of Saint Anne the mother of the Virgin; Saturninus, later bishop of Toulouse; Parmenas, a childhood companion of Jesus in Nazareth and later one of the seven deacons who appear in the Acts of the Apostles (VI, 5); Tarsicius, later bishop of Athens; Aristobulus, later to become assistant to Barnabas; Cleophas, one of the disciples of Emmaus, as well as his brothers Jacob, Jude and Japhet; Obed, son of the aged Saint Simeon and father of Mark the Evangelist; Aram and Temmeni, nephews of Joseph of Arimathea; Colaya, son of Seba, from Nazareth; Stephen, the future deacon and proto-martyr; and Aristarchus, later bishop of Thessalonica.  Prior to this the future apostle Matthias, as well as Jude Barsabas and Joseph Barsabas already had been called.

            96.  On the 14th of February, that is, a few days after the calling of the new disciples, Jesus departed from the Sea of Galilee area to visit some towns of Decapolis.  Many people joined Him as He went.  Afterwards He crossed over into Samaria and reached the town of Megiddo on the 24th of February.  When He arrived there He entered the synagogue with His disciples in order to teach the many who had gathered.  In Megiddo took place the Baptist's embassy related by the Evangelists Saint Matthew (XI, 1-6) and Saint Luke (VII, 18-23).

            97.  In order to clarify certain aspects of the above Gospel texts we teach, first, that John the Baptist continued to realize, from the prison of Macheronte, great work in gaining followers for Jesus; for many visitors went to hear him teach, which Herod permitted for the time being in order to calm the people.  In addition, the disciples of John who had remained faithful carried on their apostolate under the direction of their master.  Therefore the Precursor quite often sent groups to Jesus that they might hear His teachings and receive the Sacrament of Baptism.

            98.  With this basis we shall now explain the doctrinal content of the embassy of the Baptist referred to by the Evangelists Saint Matthew (XI, 1-6) and Saint Luke (VII, 18-23): News of Jesus' deeds spread quickly to all parts, and those who visited John the Baptist informed him of them; as a result his testimony in favour of Jesus, as well as that of his disciples, was strengthened by the miracles which Jesus went on performing.  And many who heard John believed in the Messias; but others needed first to be witnesses to His prodigious labour.  Such a case is that related to us in the Gospels when they speak of the embassy of the Baptist; for we affirm that the two disciples of John which the latter sent as messengers took a group of people to Jesus, so that by being witnesses to His deeds they might firmly believe in Him.  That is why those disciples, though they really knew that Jesus was the Messias, nevertheless asked Him in the presence of the rest if He was the One to cone or whether they were awaiting another.  Aware of the motive for the question which John had ordered them to ask, Jesus not only spoke of the Kingdom of God to those sent but moreover proved His Messiahship by curing many sick of their infirmities, on account of which they believed in Him and were baptized; and afterwards, as a consolation for John, He told them to go and relate to him what they had heard and seen: "The blind see, the lame walk, the lepers are made clean, the deaf hear, the dead rise again, to the poor the Gospel is preached.  And blessed is whosoever that shall not be scandalized in Me" (Matt. XI, 5-6; Luke VII, 22-23).

            99.  We teach that after the two messengers had departed, the pharisees and doctors of the Law who had heard from them the testimony of John concerning Jesus and had seen the miracles that Jesus had performed, confused, asked themselves how it was possible that the Promised Messias had come already when beforehand, according to the literal and biased interpretation of the Jews, Elias would precede Him, basing this on the prophecy of Most Holy Malaquias, who says: "Behold I will send you Elias the prophet, before the coming of the great and dreadful day of the Lord" (Malaq. IV, 5); for although this verse refers to the Second Coming of Christ, they applied it none-theless to the one and only coming of the messias they awaited, who, full of power, majesty and grandeur, was to secure temporal freedom for his people.  The Evangelists Saint Matthew (XI, 7-11) and Saint Luke (VII, 24-28) relate that, when the two messengers had departed, Jesus began to praise John before the people, giving prominence to his great-ness as prophet and reminding them of another text of Malaquias (III, 1) which prophesied his mission as Precursor: "Behold I send my angel before Thy face, who shall prepare Thy way before Thee" (Matt. XI, 10; Luke VII, 27), with which He announced to them that the Angel Precursor of His First Coming, that is, Saint John the Baptist, was the Elias who was to precede Him, since the Precursor was filled with the spirit of the founder of Carmel; that is, with the same priesthood, austerity and burning zeal.  But at the same time He said that amongst those born of woman  there was no greater prophet than John, thus giving them to understand that he was superior even to Elias.  Once Jesus has revealed the greatness of the Baptist He adds: "But He that is the lesser in the Kingdom of God is greater than he"; with this He proclaims His own superiority to the Precursor, as we now explain: in essence the Kingdom of God or Kingdom of Heaven is the Most Holy Trinity; but since the Most Sacred Humanity of Jesus is united sub-stantially to the life of the Trinity in virtue of the Hypostatic Union, Christ as Man is the lesser element of that Kingdom of God in essence; and is, besides, Supreme Prophet, since as Envoy of the Father He carried out the most transcendental prophetic mission, surpassing by far all the other Prophets.  Consequently He is greater than John.

            100.  Jesus goes on to give yet further prominence to the Precursor's mission when He says: "And from the days of John the Baptist until now, the Kingdom of Heaven suffereth violence, and those who do themselves violence bear it away.  For all the prophets and the law prophesied until John: And if you will receive it, he is Elias that is to come.  He that hath ears to hear, let him hear." (Matt. XI, 12-15).  Jesus here, on the one hand speaks to us of the opposition constantly brought by the enemies of the soul against those who wish to acquire the Kingdom of Heaven which, in this life, is the inestimable treasure of Sanctifying Grace in souls; and in the next the Heavenly Fatherland; and as well, that we are ever to resist those enemies in order to obtain perseverance in the grace of God and our eternal salvation.  At the moment in history when Jesus spoke these word, He was intimating first that it was always necessary to strive hard and fight against the enemies of the soul; for, naturally, up to the public appearance of the Baptist, in order to persevere in virtue and obtain salvation it was indispensable to fulfil the precepts of the Law of Moses and other commandments given by God through the Prophets; but He was also indicating that with the preaching of John the Baptist God demanded yet greater commitments and efforts from those who wished to be saved, since the Precursor, filled with the spirit and power of Elias - which is the meaning of the words "he is Elias that is to come" (Matt. XI, 14) - prepared the way for the Coming of the Messias, preaching greater penance and austerity of life, necessary in order to accept the Saviour Who came after him; for given the corruption which enveloped the greater part of the Chosen People, particularly the hierarchy of the Jewish Church, greater efforts were required in order to follow John the Baptist and later Christ, Who in His Evangelical Law went on to demand even more.  That is why Saint Luke says (VII, 29-30), according to our inter-pretation, that the common people and the tax-collectors who had been baptized by John heard with joy the praise Jesus gave to the Precursor; and they gave glory to God, because having accepted the baptism of John they had the light to follow the Messias.  The pharisees and the doctors of the Law however, having rejected Him, did not have that light.  In chapter XIX of the present Treatise we explained other points of doctrine concerning these verses.

            101.  Finally we make a brief doctrinal commentary on the texts of Saint Matthew (XI, 16-19) and Saint Luke (VII, 31-35) also related to the embassy of the Baptist, teaching that the generation to which it fell to the latter and also to the Messias to preach, was hard and perverse of heart; for many, far from imitating the great fasts and penances of John, said he was possessed; and when they saw that Christ ate and drank, and that He was a friend of publicans and sinners to give greater fruitfulness to His apostolate, they taxed Him with being a glutton and drinker of wine.  For that reason Jesus likens them to conceited and frivolous children, who when in their games see others mourn do not mourn with them, as occurred in the case of the Baptist, who did penance - which did not please them; and who when others play and sing in good spirits do not dance, as occurred with the Messias, Who ate and drank - which did not please them either.  In addition, Jesus extols the good faith of His disciples, as well as of the disciples loyal to John, saying that they indeed understood and recognized the divine wisdom contained in the contrast of manner between the Messias and the Precursor.

            102.  On previous pages we left Jesus and His disciples, on the 24th of February of the year 32, in the town of Megiddo where the embassy of the Baptist, which we have just considered, took place.  Jesus continued His journey through Samaria and arrived at the town of Sichem, where He was received well by the townspeople, many of them previously baptized.  After several days of intense preaching and of further baptisms, especially at Jacob's Well, Jesus, on the 1st of March, set out on the way to Galilee, crossing the centre of Samaria.  Photina the Samaritan woman, with the aim of joining the pious women, had attached herself to the many who followed Jesus on this journey.  After He had visited other towns in Galilee, evangelizing and healing many, Jesus reached Capharnaum on the 11th of the same month.

            103.  In her revelations the eminent Doctor Saint Anne Catherine Emmerich speaks of the final solemn confession made in favour of Jesus by John the Baptist in prison, which he later sent in writing to Capharnaum for the benefit of the town officials, pharisees and people.  Taking her text as our basis we now present the following teaching: On the occasion of a gathering of a group of followers and curious persons rather more numerous than at other times in the courtyard of the Prison of Macheronte on the 7th of March - which was tolerated by Herod, - the Baptist, in order to defend Jesus from certain calumnies raised against Him by the pharisees and apostate disciples of John - who said amongst other things that the Divine Master performed many miracles so as to aggrandize His own Person, but was unconcerned about freeing the Baptist from prison, - the latter, full of zeal spoke to all with great enthusiasm about Jesus, repeating insistently that He was the Messias Whom he had announced and for Whose Coming he had prepared the way, and that many nevertheless did not wish to recognize Him.  In addition, he reminded them of the events at  Jesus' Baptism, when it had become evident that He was the beloved Son of God the Father announced by the Prophets; so that all that He taught was the teaching of His Father, the works He performed were the works of His Father; and none could reach the Father but through the Son.  He refuted all the charges and calumnies against Jesus, in Whom alone there is hope of salvation.  This discourse was heard as well by Herod and the adulteress Herodias, although their presence went unnoticed by the listeners there.  Once John had ended his testimony concerning Jesus, he sent it in writing to Capharnaum by means of some more trustworthy disciples.  The messengers arrived at the Galilean town on Friday the 13th of March and handed over the document to the authorities and the commission of pharisees.  At the same time they made its contents known to all the citizens, producing a deep impression on many who, filled with joy, became reanimated in their faith and in love for Jesus, in spite of the opposition and vexation of the pharisees.

            104.  From the moment John gave this testimony in prison, the perfidious Herodias was overcome by her rage against him, and day and night cunningly set to work on Herod to make him see the convenience of doing away with the Precursor, and sought pretexts for bending his will and achieving her aim.  Thus with reference to John the Baptist, the Evangelist Saint Mark says: "Now Herodias laid snares for him: and was desirous to put him to death, and could not" (Mark VI, 19); for we teach that Herod did not wish to kill John, since on the one hand the Gospel says of this tyrannical king that he "feared John, knowing him to be a just and holy man: and kept him, and at his counsel did many things, and he heard him willingly" (Mark VI, 20).  That is, the adulterous king recognized the holiness of the Precursor and knew that to kill him would be an horrendous crime likely to have disastrous repercussions for him; because since he had imprisoned him he was prey to the bitterest remorse and desperate unease; and also because, although Herodias urged him to put John to death, he did not wish to do so for fear of the people, who looked upon him as a Prophet, this being the doctrinal meaning of the following text of Saint Matthew (XIV, 5): "And having a mind to put him to death, he feared the people: because they esteemed him as a Prophet", since in the words "having a mind to put him to death" is expressed the desire of Herodias, but not of Herod.  Seeing her criminal designs disregarded by Herod, the infamous woman took revenge on John the Baptist, taunting him with most grievous insults and cruel bodily torments, as Saint Mary of Jesus of Agreda affirms: "the Baptist was tied up in chains and ill- treated, having many wounds, because the most impious adulteress, wishing to put him to death, had ordered some servants.....to scourge and maltreat him, as in fact they did in order to gratify their mistress."  That is why in the final days leading up to the Baptist's death Herodias used all means at her disposal to prevent anyone from then visiting him, for in collusion with her evil daughter Salome she plotted the death of John the Baptist, which she would secure in the end seducing Herod.

            105.  On the basis of the revelations of Saint Mary of Jesus of Agreda we teach that, the death of Saint John now being imminent, he was visited in prison with great frequency by Our Lord Jesus Christ and His Most Holy Mother, Who transferred Themselves miraculously from Capharnaum in order to console him and participate in his terrible sufferings.  John, on account of his passion and death, is the bloody figure most sublime, most vivid and most like to Christ, the Man of Sorrows.

            106.  The Evangelists Saint Matthew (XIV, 6-11) and Saint Mark (VI, 21-28) describe the death of the Precursor, ordered by Herod so as to please the voluptuous Salome, at the request of Herodias, having bound himself by oath to do so in public.  We teach that the head of the Baptist was the currency with which the lustful Herod Antipas paid Salome for satisfying his lascivious desires.  The eminent Doctor Saint Mary of Jesus of Agreda refers to the culminating moment of the death of the divine Precursor saying, in accordance with our interpretation, that at the same time as the blow was about to fall, Christ the High Priest, present at the sacrifice, received the Baptist's body in His arms, while His Most Holy Mother received the head in Her hands.  Together They offered to the Eternal Father the new host on the sacred altar of Their Divine hands, without this being noticed by the executioner, since Christ and Mary were invisible.  This Holy Council affirms that Saint John the Baptist's death occurred on Wednesday the 25th of March in the year 32.

            107.  In conformity with the Gospel (Matt. XIV, 12; Mark VI, 29) we conclude saying that when John's disciples learned of the death of their master, they took his body together with his head and placed them in a tomb.  We add that they had petitioned this from Herod, who assented, allowing them to remove the corpse from prison.  The exalted Doctor Saint Anne Catherine Emmerich gives an account of the solemn burial of the Baptist, attended by some - then very aged - Essenian priests and other followers of his, and says as well that he was interred in Hebron on a Friday, which we affirm was the 3rd of -April.  The Evangelist Saint Matthew (XIV, 12) tells us in the second part of the verse cited above: "and they came and told Jesus" regarding which we teach that some of John's disciples visited Christ in Bethany, Who had arrived there for the Passover, and notified Him of the death and burial of John, since on the same day as the Precursor's burial took place, Jesus, with His Divine Mother and His disciples, began the journey to Jerusalem for the second Passover.

            108.  The sacred body of John the Baptist was one of those which rose from the grave at Christ's death and who, in addition, accompanied Him during the forty days that intervened until His admirable Ascension; shortly before which the Precursor fell into a gentle dormition and, his soul remaining in his body without animating it, he was taken by the angels to Heaven at the moment when Jesus officially opened its gates.   Once there, the Baptist's body remained asleep until the very moment of the Assumption of the Divine Mary when, as the body of Most Holy Joseph awakened, those of Saint Anne and Saint Joachim awoke at the same time, as did that of the Precursor and the bodies of those others who were also there since Christ's Ascension.

            109.  Independent of the subject matter of the present chapter, and availing ourselves of the opportunity of the end of the same, we complete the teaching contained in chapter XXI of this Treatise regarding the date of the Immaculate Conception of Mary which, as we know, was the 8th of December of the year 5180, adding now that this mystery took place on Saturday, as His Holiness Pope Gregory XVII teaches in his 45th Document, where he says: "We are filled with wonder and admiration seeing that Mary was conceived precisely on Saturday."

            110.  Moreover, this Holy Council teaches the following doctrine: On the Day of the Creation of all things, God established the natural calendar, that is to say, the calendar of Creation, laying down certain laws of astronomy through which time was divided principally into seconds, minutes, hours, days, weeks, months, seasons and years, as fundamental periods of time.  In Genesis God said: "Let there be lights made in the firmament of heaven, to divide the day and the night, and let them be for signs, and for seasons, and for days and years" (I, 14).  In this sacred text we see how God, on creating all the heavenly bodies which exist in the firmament, gave them certain laws so that they might serve, amongst other things, as signs for the division of time.  In the words "and let them be for signs" implicitly included are the second with all its divisions, as well as the minute, hour, week and other periods of time in general; "by seasons" is meant the four seasons of the year and in the expression "and for days" is understood the 24 hours of the natural day, composed of the two parts which constitute it, that is, the part which corresponds to the direct light of the sun, properly called `day', and the part which corresponds to the total absence of that direct light, called `night'; and in the expression "and years  is understood the natural period of the year: 365 days and something less than six hours.  Moreover Moses divided Creation into seven days in order to indicate not only that it was an ordered succession of events within a single instant, but also in order to demonstrate that God wished the period of time called `week', composed of seven days, to be used.  We see, then, that there exist some astronomical laws of nature which determine the periods into which time is divided and which maintain in motion the natural calendar established by the Divine Creator, and which men have interpreted more or less accurately in their own way, according to their different historical cultures.  Our calendar, based on that of Julius Caesar, is the Gregorian, thus called on account of the adjustments introduced by Pope Gregory XIII, thanks to which this calendar coincides with the calendar established by God on the day of Creation, save for small differences, according to  epoch, and which do not exceed one day.  Therefore, we teach that the 1st of January of the Christian calendar is the anniversary of the Day of the Creation of the world.

            111.  Up until now in the present Treatise a series of dates appear which we have taken from general historical sources, and which of course are not included in the material defined.  These dates are the following:

12th Century (Chap. XXVIII): removal of the relics of the three Holy Kings to the city of Cologne.

16-VII-1251 (Chap. XX): Saint Simon Stock receives the Holy Scapular.

8-XII-1854 (Chap. XXI): dogmatic definition of the Immaculate Conception.

1948 (Chap. XV): re-establishment of the Jewish people as a nation.

1967 (Chap. XV): incorporation of Jerusalem into the State of Israel.

3-IX-1969 (Chap. XIV): abolition of the Perpetual Sacrifice.

8-IX-1972 (Chap. XXI): Message of the Most Holy Virgin Mary to the present Pope, Gregory XVII.

1-I-1976 (Chap. XIV): first ordinations to the Priesthood at El Palmar.

11-I-1976 (Chap. XIV): first Episcopal Consecrations at El Palmar.

1O-XII-1977 (Chap. XX): Message of Our Lord Jesus Christ concerning the spouses and daughters of Saint Anne.

9-VII-1979 (Chap. XXX): Message of Our Lord Jesus Christ to His Holiness Pope Gregory XVII.

Decade from 1980 (Chap. XV): official recognition of Jerusalem as capital of Israel.  Now, in this chapter XXX, we state that it was on the 30-VII-80, a fact we have taken from an historical treatise.

9-VIII-1980 (Chap. XXV): Message of the Most Holy Virgin Mary to His Holiness Pope Gregory XVII.

30-VII-1982 (Chap. XXX): Apostolic Constitution of His Holiness Pope Gregory XVII.

            112.  Since the remaining dates which up to now appear in the present Treatise have become known by divine revelation, they correspond with those of the calendar of Creation; in  hours, days, weeks, months and years.  Consequently we reject all dates and calculations not in accordance with them.

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