512 Concerning Christ's life the Creed speaks only about the mysteries of the Incarnation (conception and birth) and Paschal mystery (passion, crucifixion, death, burial, descent into hell, resurrection and ascension). It says nothing explicitly about the mysteries of Jesus' hidden or public life, but the articles of faith concerning his Incarnation and Passover do shed light on the whole of his earthly life. "All that Jesus did and taught, from the beginning until the day when he was taken up to heaven",171 is to be seen in the light of the mysteries of Christmas and Easter.
513 According to circumstances catechesis will make use of all the richness of the mysteries of Jesus. Here it is enough merely to indicate some elements common to all the mysteries of Christ's life (I), in order then to sketch the principal mysteries of Jesus' hidden (II) and public (III) life.
514 Many things about Jesus of interest to human curiosity do not figure in the Gospels. Almost nothing is said about his hidden life at Nazareth, and even a great part of his public life is not recounted.172 What is written in the Gospels was set down there "so that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name."173
515 The Gospels were written by men who were among the first to have the faith174 and wanted to share it with others. Having known in faith who Jesus is, they could see and make others see the traces of his mystery in all his earthly life. From the swaddling clothes of his birth to the vinegar of his Passion and the shroud of his Resurrection, everything in Jesus' life was a sign of his mystery.175 His deeds, miracles and words all revealed that "in him the whole fullness of deity dwells bodily."176 His humanity appeared as "sacrament", that is, the sign and instrument, of his divinity and of the salvation he brings: what was visible in his earthly life leads to the invisible mystery of his divine sonship and redemptive mission
516 Christ's whole earthly life - his words and deeds, his silences and sufferings, indeed his manner of being and speaking - is Revelation of the Father. Jesus can say: "Whoever has seen me has seen the Father", and the Father can say: "This is my Son, my Chosen; listen to him!"177 Because our Lord became man in order to do his Father's will, even the least characteristics of his mysteries manifest "God's love. . . among us".178
517 Christ's whole life is a mystery of redemption. Redemption comes to us above all through the blood of his cross,179 but this mystery is at work throughout Christ's entire life: -already in his Incarnation through which by becoming poor he enriches us with his poverty;180 - in his hidden life which by his submission atones for our disobedience;181 - in his word which purifies its hearers;182- in his healings and exorcisms by which "he took our infirmities and bore our diseases";183 - and in his Resurrection by which he justifies us.184
518 Christ's whole life is a mystery of recapitulation. All Jesus did, said and suffered had for its aim restoring fallen man to his original vocation:
When Christ became incarnate and was made man, he recapitulated in himself the long history of mankind and procured for us a "short cut" to salvation, so that what we had lost in Adam, that is, being in the image and likeness of God, we might recover in Christ Jesus.185 For this reason Christ experienced all the stages of life, thereby giving communion with God to all men.186
519 All Christ's riches "are for every individual and are everybody's property."187 Christ did not live his life for himself but for us, from his Incarnation "for us men and for our salvation" to his death "for our sins" and Resurrection "for our justification".188 He is still "our advocate with the Father", who "always lives to make intercession" for us.189 He remains ever "in the presence of God on our behalf, bringing before him all that he lived and suffered for us."190
520 In all of his life Jesus presents himself as our model. He is "the perfect man",191 who invites us to become his disciples and follow him. In humbling himself, he has given us an example to imitate, through his prayer he draws us to pray, and by his poverty he calls us to accept freely the privation and persecutions that may come our way.192
521 Christ enables us to live in him all that he himself lived, and he lives it in us. "By his Incarnation, he, the Son of God, has in a certain way united himself with each man."193 We are called only to become one with him, for he enables us as the members of his Body to share in what he lived for us in his flesh as our model:
We must continue to accomplish in ourselves the stages of Jesus' life and his mysteries and often to beg him to perfect and realize them in us and in his whole Church. . . For it is the plan of the Son of God to make us and the whole Church partake in his mysteries and to extend them to and continue them in us and in his whole Church. This is his plan for fulfilling his mysteries in us.194
522 The coming of God's Son to earth is an event of such immensity that God willed to prepare for it over centuries. He makes everything converge on Christ: all the rituals and sacrifices, figures and symbols of the "First Covenant".195 He announces him through the mouths of the prophets who succeeded one another in Israel. Moreover, he awakens in the hearts of the pagans a dim expectation of this coming.
523 St. John the Baptist is the Lord's immediate precursor or forerunner, sent to prepare his way.196 "Prophet of the Most High", John surpasses all the prophets, of whom he is the last.197 He inaugurates the Gospel, already from his mother's womb welcomes the coming of Christ, and rejoices in being "the friend of the bridegroom", whom he points out as "the Lamb of God, who takes away the sin of the world".198 Going before Jesus "in the spirit and power of Elijah", John bears witness to Christ in his preaching, by his Baptism of conversion, and through his martyrdom.199
524 When the Church celebrates the liturgy of Advent each year, she makes present this ancient expectancy of the Messiah, for by sharing in the long preparation for the Saviour's first coming, the faithful renew their ardent desire for his second coming.200 By celebrating the precursor's birth and martyrdom, the Church unites herself to his desire: "He must increase, but I must decrease."201
The Christmas mystery
525 Jesus was born in a humble stable, into a poor family.202 Simple shepherds were the first witnesses to this event. In this poverty heaven's glory was made manifest.203 The Church never tires of singing the glory of this night:
The Virgin today brings into the world the Eternal
and the earth offers a cave to the Inaccessible.
The angels and shepherds praise him
and the magi advance with the star,
For you are born for us,
Little Child, God eternal!204
526 To become a child in relation to God is the condition for entering the kingdom.205 For this, we must humble ourselves and become little. Even more: to become "children of God" we must be "born from above" or "born of God".206 Only when Christ is formed in us will the mystery of Christmas be fulfilled in us.207 Christmas is the mystery of this "marvellous exchange":
O marvellous exchange! Man's Creator has become man, born of the Virgin. We have been made sharers in the divinity of Christ who humbled himself to share our humanity.208
527 Jesus' circumcision, on the eighth day after his birth,209 is the sign of his incorporation into Abraham's descendants, into the people of the covenant. It is the sign of his submission to the Law210 and his deputation to Israel's worship, in which he will participate throughout his life. This sign prefigures that "circumcision of Christ" which is Baptism.211
528 The Epiphany is the manifestation of Jesus as Messiah of Israel, Son of God and Saviour of the world. the great feast of Epiphany celebrates the adoration of Jesus by the wise men (magi) from the East, together with his baptism in the Jordan and the wedding feast at Cana in Galilee.212 In the magi, representatives of the neighbouring pagan religions, the Gospel sees the first-fruits of the nations, who welcome the good news of salvation through the Incarnation. the magi's coming to Jerusalem in order to pay homage to the king of the Jews shows that they seek in Israel, in the messianic light of the star of David, the one who will be king of the nations.213 Their coming means that pagans can discover Jesus and worship him as Son of God and Saviour of the world only by turning towards the Jews and receiving from them the messianic promise as contained in the Old Testament.214 The Epiphany shows that "the full number of the nations" now takes its "place in the family of the patriarchs", and acquires Israelitica dignitas215 (is made "worthy of the heritage of Israel").
529 The presentation of Jesus in the temple shows him to be the firstborn Son who belongs to the Lord.216 With Simeon and Anna, all Israel awaits its encounter with the Saviour - the name given to this event in the Byzantine tradition. Jesus is recognized as the long-expected Messiah, the "light to the nations" and the "glory of Israel", but also "a sign that is spoken against". the sword of sorrow predicted for Mary announces Christ's perfect and unique oblation on the cross that will impart the salvation God had "prepared in the presence of all peoples".
530 The flight into Egypt and the massacre of the innocents217 make manifest the opposition of darkness to the light: "He came to his own home, and his own people received him not."218 Christ's whole life was lived under the sign of persecution. His own share it with him.219 Jesus' departure from Egypt recalls the exodus and presents him as the definitive liberator of God's people.220
531 During the greater part of his life Jesus shared the condition of the vast majority of human beings: a daily life spent without evident greatness, a life of manual labour. His religious life was that of a Jew obedient to the law of God,221 a life in the community. From this whole period it is revealed to us that Jesus was "obedient" to his parents and that he "increased in wisdom and in stature, and in favour with God and man."222
532 Jesus' obedience to his mother and legal father fulfils the fourth commandment perfectly and was the temporal image of his filial obedience to his Father in heaven. the everyday obedience of Jesus to Joseph and Mary both announced and anticipated the obedience of Holy Thursday: "Not my will. . ."223 The obedience of Christ in the daily routine of his hidden life was already inaugurating his work of restoring what the disobedience of Adam had destroyed.224
533 The hidden life at Nazareth allows everyone to enter into fellowship with Jesus by the most ordinary events of daily life:
The home of Nazareth is the school where we begin to understand the life of Jesus - the school of the Gospel. First, then, a lesson of silence. May esteem for silence, that admirable and indispensable condition of mind, revive in us. . . A lesson on family life. May Nazareth teach us what family life is, its communion of love, its austere and simple beauty, and its sacred and inviolable character... A lesson of work. Nazareth, home of the "Carpenter's Son", in you I would choose to understand and proclaim the severe and redeeming law of human work. . . To conclude, I want to greet all the workers of the world, holding up to them their great pattern their brother who is God.225
534 The finding of Jesus in the temple is the only event that breaks the silence of the Gospels about the hidden years of Jesus.226 Here Jesus lets us catch a glimpse of the mystery of his total consecration to a mission that flows from his divine sonship: "Did you not know that I must be about my Father's work?"227 Mary and Joseph did not understand these words, but they accepted them in faith. Mary "kept all these things in her heart" during the years Jesus remained hidden in the silence of an ordinary life.
Notes
171 Acts 1:1-2 172 Cf. ⇒ Jn 20:30. 173 ⇒ Jn 20:31. 174 Cf. ⇒ Mk 1:1; ⇒ Jn 21:24. 175 Cf ⇒ Lk 2:7; ⇒ Mt 27: 48; ⇒ Jn 20:7. 176 ⇒ Col 2:9. 177 ⇒ Jn 14:9; ⇒ Lk 9:35; cf. ⇒ Mt 17:5; ⇒ Mk 9:7, "my beloved Son". 178 ⇒ Jn 4:9[ETML:C/]. 179 Cf. ⇒ Eph 1:7; ⇒ Col 1:13-14; ⇒ 2 Pt 1:18-19. 180 Cf. ⇒ 2 Cor 8:9. 181 Cf. ⇒ Lk 2:51. 182 Cf. ⇒ Jn 15:3. 183 ⇒ Mt 8:17; cf. ⇒ Is 53:4. 184 Cf. ⇒ Rom 4:25. 185 St. Irenaeus, Adv. haeres. 3, 18, 1: PG 7/1, 932. 186 St. Irenaeus, Adv. haeres. 3, 18, 7: PG 7/1, 937; cf. 2, 22, 4. 187 John Paul II, RH II. 188 I Cor 15:3; ⇒ Rom 4:25. 189 I ⇒ Jn 2:1 ⇒ Heb 7:25. 190 ⇒ Heb 9:24. 191 GS 38; cf. Rom 1 5:5; ⇒ Phil 2:5. 192 Cf. ⇒ Jn 13:15; ⇒ Lk 11:1; ⇒ Mt 5:11-12. 193 GS 22 # 2. 194 St. John Eudes: LH, week 33, Friday, OR. 195 ⇒ Heb 9:15. 196 Cf. ⇒ Acts 13:24; ⇒ Mt 3:3[ETML:C/]. 197 ⇒ Lk 1:76; cf. ⇒ 7:26; ⇒ Mt 11:13. 198 ⇒ Jn 1 29; cf. ⇒ Acts 1:22; ⇒ Lk 1:41; ⇒ 16:16; ⇒ Jn 3:29. 199 ⇒ Lk 1:17; cf. ⇒ Mk 6:17-29. 200 Cf ⇒ Rev 22:17. 201 ⇒ Jn 3:30. 202 Cf. Lk 2:61. 203 Cf. ⇒ Lk 2:8-20. 204 Kontakion of Romanos the Melodist. 205 Cf. ⇒ Mt 18:3-4. 206 ⇒ Jn 3 7; ⇒ 1:13; ⇒ 1:12; cf. ⇒ Mt 23:12. 207 Cf. ⇒ Gal 4:19. 208 LH, 1 January, Antiphon I of Evening Prayer. 209 Cf. ⇒ Lk 2:21. 210 Cf. ⇒ Gal 4:4. 211 Cf. ⇒ Col 2:11-13. 212 ⇒ Mt 2:1; cf. LH, Epiphany, Evening Prayer II, Antiphon at the Canticle of Mary. 213 Cf ⇒ Mt 2:2; ⇒ Num 24:17-19; ⇒ Rev 22:16. 214 Cf ⇒ Jn 4 22; ⇒ Mt 2:4-6. 215 St. Leo the Great, Sermo 3 in epiphania Domini 1-3, 5: PL 54, 242; LH, Epiphany, OR; Roman Missal, Easter Vigil 26, Prayer after the third reading. 216 Cf. ⇒ Lk 2:22-39; EX 13:2, 12-13. 217 Cf. ⇒ Mt 2:13-18. 218 ⇒ Jn 1:11. 219 Cf. ⇒ Jn 15:20. 220 Cf. ⇒ Mt 2:15; ⇒ Hos 11:1. 221 Cf. ⇒ Gal 4:4. 222 ⇒ Lk 2:51-52. 223 ⇒ Lk 22:42. 224 Cf. ⇒ Rom 5:19. 225 Paul VI at Nazareth, 5 January 1964: LH, Feast of the Holy Family, OR. 226 Cf. ⇒ Lk 2:41-52. 227 ⇒ Lk 2:49 alt.