Instructions by which anyone can compose for himself from the four Gospels one consistent Gospel story

See also: The Gospel story about God our Son incarnate for the sake of salvation, set out in sequential order in the words of the Holy Evangelists by St. Theophan the Recluse Putting the Gospel stories in order and making one consistent story out of them is not as difficult as it seems at first. Anyone who carefully follows the proposed instructions, which can be followed by anyone who can read, will be convinced of this. The key to this is a visual summary of the contents of each Gospel, in parallel columns, similar to the one offered. It is much better if anyone who wishes to begin this work draws up his own outline, taking care only to draw it in such a way that he can cover it with one glance. Whoever is not willing to do this, let him look through what is offered, once and twice, with the Gospel in his hands. Having prepared yourself like this, get down to business. The first thing that must be done is to abandon all arbitrariness, and especially any attempt to build the Gospel story according to any idea, or even to build it according to one’s own considerations. From the very beginning you need to bind yourself to the rules required by the essence of the matter, and then follow them unswervingly. The main rule is complete obedience to instructions. From the entrance to Jerusalem, go up, according to the outline, in each column. You will reach Evv. Matthew and Mark before: goes to Judea through the Jordanian country, (chap., 19, 11.), in Ev. Luke before: the days of the capture are approaching... goes to Jerusalem (chapter 9 - at the end); u. Ev. John until the Feast of Tabernacles (chapter 7.). Between these points and the entrance to Jerusalem there are legends about which much can be told to us. For with the exception of that little that appears in the Evangelists: Matthew and Mark, the points of the Evangelist Luke in ch. 18th just before the entrance, and the points that relate to them in the Evangelist John in Ch. 11th, also before the entrance, all other legends, there are many in the Evangelist Luke, from the end of the 9th chapter to the beginning of the 18th chapter, - and in Ev. John, the feasts of tabernacles and renewal stand apart from each other, without any mutual correlation. – The question of what order to give them is decided by assumptions. – And this is the only section of the entire Gospel history where one’s own considerations and guesses, and, consequently, differences in the combination of events are permissible. We hope, however, to legally put strict limits on arbitrariness here. This is one facet! Find now the transfiguration of the Lord. Look through his points below to the line already drawn, and you will see that they are generally similar for all three Evangelists. In the Evangelist Luke, they are somewhat abbreviated, in the Evangelist, Mark they are more detailed; The Evangelist Matthew is even more detailed and expansive. But, in general, it is clear that the course of events here is the same for everyone. Climb then upward from the transfiguration... Here you will find that in the Evangelists Matthew and Mark, the order of events is completely similar to the confusion of Herod. The Evangelist Luke does not have all the points that the first two have; but those that exist are, in their order, completely similar to the order of those. Evangelist Luke, in addition, together with Evangelist Mark, raises the similarity of legends one point higher, namely to the sending of the 12 Apostles to preach. We conclude that we must recognize this section of events from the message of the holy Apostles to the sermon to the previously drawn line as having its own order, based on the concordant instructions of all three Evangelists. This is still the limit! There is still a line left, from the return of the Lord to Galilee from Judea to the sending of the holy Apostles to preach. At first glance, it may seem that bringing the events mentioned here into historical order is fraught with great difficulties, because each Evangelist seems to follow his own order. – But take a closer look, and you will see that each Evangelist, in the order of legends, does not stand decisively alone, but goes in harmony, now with one, now with another of the other Evangelists. We will take this agreement between the two as our guiding thread. In this case, we will fulfill one of the rules adopted at the beginning: two witnesses prevail over one, or a series of events, which two Evangelists adhere to, should be preferred to a series of events, which one adheres to. To this we will add one remark that the legend of one Evangelist should be included in the series of legends of the two, although he has it in other combinations: moreover, as soon as the event taken from him has any peculiarities, he should bring them into the general legend, and as soon as he combines others with that event, to which there is no reason to give another place, then they too should be included in the preferred series. We considered it necessary to do this division of the Gospel stories into groups in advance in order to inspire those who are about to begin this work with the simplicity of the work before them and the ease of performing them, and together, in order to thin out this overwhelming multitude of points, which at first glance represents a rather large outline. Having become familiar with the suggested guiding remarks in advance, begin the actual combination of events, or the compilation of an overview of the Gospel history. A general introduction to the Gospel story will consist of: a preface by the Evangelist Luke (1:1–4), which affirms the authenticity of the Gospel stories; the teaching of the Holy Evangelist John, about the Divinity of Christ the Savior, His creativity, providence and redemption, (1:1-18); the genealogy of Christ the Lord, which suggests the preparation of the human race to receive the Redeemer and the prophecies about Him (Matthew 1:1–17; Luke 3:23–28). This should be followed by the events that make up the beginning of the Gospel story until the Lord’s return from Judea to Galilee and the beginning of His nationwide action here. “We signify these events with very voluminous points, in the idea that one has only to write a detailed summary of the legends of this department, and he will immediately see for himself in what order the events mentioned here should have occurred. They build themselves into order, their natural flow. – Let us only note that 1) the meeting must precede the worship of the Magi; for after this it was necessary to immediately flee to Egypt - and that 2) after forty days of fasting and the temptation of the Lord in the desert, the stories of the Evangelist John should follow without interruption from 1:19 to the end of Chapter 4, or until the Lord returns to Galilee. The point on which all four Evangelists now agree. The Holy Evangelists Matthew, Mark and Luke testify that the Lord returned from Judea to Galilee according to the tradition of John. What happened from baptism and the forty-day fast to the tradition of John, the Evangelist John says about this in the indicated section. – So, we mean: – The first years of the Lord, or his hidden life. Matt. Ch. 1. 2; OK. Ch. 1. 2. The appearance of John the Baptist, the Baptism of the Lord and His temptation in the desert. Matt. 3–4.11; Mk. 1.1–13; OK. 3–4.13. Testimonies of the Forerunner about the Lord and His first disciples. In. 1:19–51. Marriage at Cana and the first Passover. In. Ch. 2, 3. Return to Galilee through Samaria and another miracle at Cana: John. Ch. 4; Matt. 4:12–17; Mk. 1:14–15; OK. 4:14–15. Now let us begin to organize the events of the first phase, from the return of the Lord to Galilee to the sending of the 12 Apostles to preach, recalling what was said about this section in the preliminary remarks. Saint Luke makes the first action of the Savior in Galilee His preaching in Nazareth. But the Evangelists Matthew and Mark - two witnesses - speak about this event much later. They must be followed, bringing them into the legend and those features that appear in the legend of St. Luke. From the words of the holy Evangelist John that a prophet has no honor in his own country (John 4:44), it is clear that the Savior, entering Galilee, had no intention of being in Nazareth. The truth spoken by the Lord served as an incentive for Him, bypassing Nazareth, as Evangelist Matthew notes (Matthew 4:13), to settle in Capernaum. – According to the Evangelists Matthew and Mark, the Lord reveals His actions in Capernaum by calling the first four disciples to decisively follow Him. In Evangelist Luke it is somewhat lower. Two prevail and attract one to themselves: out of three legends, one will be made up, which will include those features that appear in the Evangelist Luke - namely: preaching from a boat, wonderful fishing. And so it will be: – 1. Teaching from a boat, a wonderful catch of fish and the calling of the first disciples of Luke. 5:1–11; Matt. 4:18–22; Mk. 1:16–20. Behind this, look at the notes, the Evangelist Matthew has his own special order of legends. The Evangelists Mark and Luke are completely the same, and place the events in the same order, with the exception, in the Evangelist Luke, of the sermon in Nazareth, which will be placed below, and the calling of the first disciples, which has already been taken. – They should be followed, drawing on the corresponding legends from the Gospel of Matthew. – Will: 2. The Lord in Capernaum teaches on Saturday in the Synagogue and heals the demoniac. Mk. 1:21–28; OK. 4:31–37. 3. In Simon's house he heals his mother-in-law, and in the evening he heals many. Mk. 1:29–34; OK. 4:38–41; Matt. 8:14–17. 4. In the morning, after solitary prayer, he goes preaching throughout Galilee. Mk. 1:35–39; OK. 4:42–44. 5. Heals a leper. Mk. 1:40–45; OK. 5:12–16; Matt. 8:2–4. 6. The paralytic in Capernaum. Mk. 2:1–12; OK. 5:17–26; Matt. 9:1–8. 7. Calls on Matthew. In his house. Mk. 2:13–22; OK. 5:27–39; Matt. 9:9–17. We dwell on the plucking of ears of grain, although the concordant legends of the Evangelists Matthew and Mark go further, as anyone can see. What makes us dwell on this legend is his remark that the plucking of the ears of grain happened on the second Saturday, the first Saturday after the second day of Easter; therefore, after Easter. How the healing of the 38-year-old paralytic, about whom the Evangelist John narrates in the 5th chapter, was accomplished, according to almost everyone, during Easter; then it is completely appropriate to place this legend in the series of Gospel history before the plucking of the ears of grain. - Which is what we do. – 8. Easter 2nd. Healing of a 38-year-old paralytic. In. 5:1–15. 9 . The teaching of Christ the Savior about his equality with God the Father. In. 5:16–47. Again we turn to the flow of events, according to the concordant testimony of the Evangelists Mark and Luke, which goes from the plucking of the ears of grain to the Sermon on the Mount inclusive. 10. The Lord justifies the disciples for plucking ears of corn on the Sabbath. Mk. 2:23–28; OK. 6:1–5; Matt. 12:1–8. 11. Heals a withered man in the Synagogue on Saturday. Mk. 3:1–5; OK. 6:6–10; Matt. 12:9–13. 12. The Pharisees are at enmity. Lord to the sea to the mountain. The people are behind Him. Many healings. Night in prayer. Mk. 3:6–12; OK. 6:11–12; Matt. 12:14–21. 13. In the morning he chooses 12 Apostles. OK. 6:13–19; Mk. 3:13–19. 14. The Discourse on the Mount is for them and for the people. Matt. chapters: 5, 6 and 7; OK. 6:20–49, 11:33–36, 12:58–59, 16:17–18. After the conversation on the mount, the Evangelist Luke follows the healing of the centurion's servant; after the same conversation, it also appears in the Evangelist Matthew (chapter 8), omitting the healing of the leper, which has already been taken. – The healing of the centurion’s servant in the Evangelist Luke is followed by the resurrection of the Nain youth, who is only spoken of here, and to which, therefore, there is no reason to assign another place. So - 15. In Caperpaum, the healing of a centurion's slave. OK. 7:1–10; Matt. 8:5–13. 16. In Nain, the resurrection of a young man. OK. 7:11–17. At this point the thread guiding us is interrupted. We stop, wondering what to follow; for each Evangelist had his own course of legends. - But let's use a different technique. Let's go down to the end of this line, to the sending of the 12 Apostles to preach, in the Evangelists Mark and Luke; and from this point we will go upward. Look at the outline. In Evangelist Luke, before the sending of the Apostles to preach (chapter 9), there is the resurrection of the daughter of Jairus (end of chapter 8). One point away from this event, it also appears in the Evangelist Mark (end of chapter 5). Above this miracle, both Evangelists agree on the healing of the bleeding woman, followed by the healing of the demonic Gadarenes, the taming of the storm - all two witnesses. Again we found our guiding thread. And the more trustworthy we must surrender to her leadership is that from the resurrection of Jairus’s daughter, the third one, the Evangelist Matthew (in chapters 9 and 8), approaches the two witnesses upward, with the release of those legends that have already been taken from him. Before taming the storm, the Evangelists Mark and Luke have parables (chap. 4, 8). They attract the Evangelist Matthew to themselves with the same parables (in chapter 13), and force their entire assembly to be placed here. The Evangelists Matthew and Mark will lead us even higher from parables - also two. In both of them (over the 13th chapter and over the 4th) before the parables there is the word of the Lord about who is the mother and who are the brothers. - This word was caused by the arrival of relatives who wanted to take Him according to rumors spread by the Pharisees. The Pharisees said that He casts out demons about the prince of demons. This was after the healing of the blind and dumb (Matthew 12), which gave the Savior a reason to expose the lies of the Pharisees and warn those who are attentive against blasphemy of the Holy Spirit. In this regard, the Evangelist Matthew has a desire expressed by unbelievers for signs from the Lord, and a speech reproaching them for this; We are also talking about the second return of the demon. – This course of these events, according to the instructions of the Evangelists Matthew and Mark, is also sealed by the consent of the Evangelist Luke. And in his book (in Chapter II), after healing the mute, the Pharisees say that the Lord is healing because of Beelzebub, and they are reproached. Next he speaks of the second return of the demon, and adds the Lord’s speech on the occasion of his wife’s call: blessed is the womb... , which is completely homogeneous with the Lord’s speech on: who is the mother and who are the brothers - which, as we have already indicated, should stand in this combination of events. – All the legends and events mentioned above have a place here. Above these events, we must place the embassy of the Forerunner with its connections from the Gospel of Luke (chapter 7), which is yet another one that has not received its place, of all that it has from the resurrection of the Nain youth to the sending of the 12 Apostles to preach. The Evangelist Matthew also mentions this embassy, ​​following the sending of the 12 Apostles to preach (Chapter 11). What is the best indication to place this event? - Not according to the instructions of the Evangelist Matthew: for with the sending of the 12 Apostles to preach, in the two Evangelists Mark and Luke, there is a direct connection with the confusion of Herod, who believed that the Savior was the risen John, whom he had beheaded. Consequently, Saint John the Baptist was no longer alive at that time, and therefore his embassy should have taken place earlier; this forces him to be given a place according to the instructions of the Evangelist Luke, after the resurrection of the Nain youth. – Other events related to the Evangelist Luke, with the embassy of John, should also have their place here: the pardon of the sinner who anointed the Lord with chrism, and the Lord’s walk through Galilee, accompanied by the wives who served Him. – The legend about the embassy of John the Baptist from the Evangelist Luke will draw a similar legend from the Gospel of Matthew (chapter 11); and in connection with him, in addition to the general reproach to unbelievers, like the Evangelist Luke, there is also a reproach to the cities in which He showed more signs, and glorification of the Father for revealing the secrets of faith to infants. “All this should find its rightful place here.” A few more notes. – The Lord spoke parables from a boat. When they were finished, He headed to the other side of the sea. Before sailing there, in the Evangelist Matthew (chapter 8), the Lord gives some who wanted to follow Him answers that are opposite to their dispositions. – This same circumstance with an addition, in the Evangelist Luke, was placed much later, at the beginning of the last procession of the Lord to Jerusalem. – We believe that it will be more convenient to give him a place according to the instructions of the Evangelist Matthew. Here, approximately halfway through the second open year, the Lord acted; the ardor to follow Him was strong; and there, in the last half of the last year, many had already fallen behind Him, and no one walked with Him (John 6). Go down again to the resurrection of Jairus' daughter. In the Evangelist Matthew (chapter 9) this is followed by the healing of two blind men and a dumb demon. It is then noted that the Lord walks through Galilee, as in the Evangelist Mark, and feels sorry for people, like sheep, lacking a shepherd. This was the reason for sending the 12 Apostles to preach. It is obvious that all these circumstances are very much in place here. That's why we'll keep them here. For Evangelist Mark, before the sending of the holy Apostles to preach, it is worth the Lord’s visit to his fatherland, that is, Nazareth. In the Evangelist Matthew it seems to be lower. But if we release everything already taken from the Evangelist Matthew, i.e. chapters 13, 12, 11; and the message of the holy Apostles (chapter 10) to bring down Herod’s confusion; then his preaching of the Savior in his home city of Nazareth will be in the same circumstances as the Evangelist Mark. That is, at the same time as the Lord walked through Galilee and noticed that people were wandering, like sheep, lacking shepherds, He was also in Nazareth. – Here we will place this event, supplementing it with what is special in the Evangelist Luke, ch. 4:16–30. Thus, all the events from the three Gospels, from the resurrection of the Nain youth to the sending of the holy Apostles to preach, came into their own order. – You saw that the holy Evangelists themselves determined everything, without giving room to our arbitrariness. - So, it will be: - 17. The Embassy of the Forerunner, and the answer to it. OK. 7:18–23; Matt. 11:1–6. 18. Praise to the Forerunner and reproach to the unbelievers. OK. 7:24–35; Matt. 11:7–19. 19. A reproach to the cities. Matt. 11:20–24. 20. The Lord glorifies the Father and calls everyone to him. Matt. 11:25–36; OK. 10:21–24. 21. Forgives the sinner who anointed Him with myrrh Lk. 7:36–50. 22. Walks around the cities. Wives serve. OK. 8:1–3. 23. Heals the blind and dumb. Matt. 12:22–23, Luke. 11:14. 24. The Pharisees blaspheme: they talk about the prince of demons. Reproach them for this. Matt. 12:24–30; Mk. 3:20–27; OK. 11:15–23. 25. About blasphemy against the Holy Spirit. Matt. 12:31–37; Mk. 3:28–30; OK. 12:10–12. 26. They ask for signs. A reproach for this. Matt. 12:38–40; OK. 11:29–30. 27. The Ninevites and the queen of the south are judges. Matt. 12:41–42; OK. 11:31–32. 28. Secondary return of the unclean spirit. Matt. 12:43–45; OK. 12:24–26. 29. Blessed is the womb. OK. 11:27–28. 30. Who are the mother and brothers? Matt. 12:46–50; Mk. 3:31–35; OK. 8:19–21. 31. From the boat he speaks parables: about the sower; about a seed gradually developing; about the weeds of the field; about mustard seed and leaven 1; about a treasure hidden in the village and valuable beads; about the net and the owner, wearing out the old and the new. - Matt. 13:1–52; Mk. 4:1–34; 8:4–18; 13:18–21. 32. Answers for those who wanted to follow in the footsteps of the Lord. Matt. 8:18–22; OK. 9:57–62. 33. Taming the storm. Matt. 8:23–27; Mk. 4:35–41; OK. 8:22–25. 34. Casting out a legion of demons, Matt. 8:28–34; Mk. 5:1–20. OK. 8:26–39. 35. Healing the bleeding. Matt. 9:18–22; Mark 5:21–34; OK. 8:40–48. 36. Resurrection of Jairus' daughter. Matt. 9:23–26; Mk. 5:35–43; OK. 8:49–56. 37. Healing of two blind men. Matt. 9:27–31. 38. And not a lot of demons. Matt. 9:32–34. 39. Sermon in Nazareth. Matt. 13:53–58; Mk. 6:1–5; OK. 4:16–30. 40. Walking through Galilee, and regretting that people are like sheep without shepherds. Matt. 9:35–38. There should be a bright line. Light because the simple eye sees the order in which events take place, with the perfect agreement of all three Evangelists. All that remains is to rewrite the titles. – 41. Message of the 12 Apostles for preaching. Instructions to them. Matt. 10:1–42; Mk. 6:6–13; OK. 9:1–6; 12:2–7,11 and 12. 42. Herod's Confusion. The Tale of the Beheading. Matt. 14:1–12; Mk. 6:14–29; OK. 9:7–9. 43. The apostles return. They go to an empty place. - Mk. 6:30–32; OK. 9:10. 44. After teaching and healing, the feeding of the five thousand. Matt. 14:13–21; Mk. 6:33–44; OK. 9:11–17; In. 6:1–13. 45. Walking on the waters and saving Peter from drowning. Matt. 14:22–33; Mk. 6:45–52; In. 6:14–21. 46. To the shore - in Gennesaret. Confluence of people. - Matt. 14:34–36; Mk. 6:53–56. 47. On the same day, a conversation in Capernaum, in the Synagogue, about the bread of heaven, John. 6:22–71. (Easter 3 has passed. The Lord was not there). 48. The Jerusalem Pharisees and scribes reproach the disciples for not washing their hands. A lesson on this. Matt. 15:1–20; Mk. 7:1–23. 49. Healing of the Canaanite daughter. Matt. 15.21–28; Mk. 7:24–30. 50. From there to the sea uphill. Many healings - even for the deaf and tongue-tied. Matt. 15:29–31; Mk. 7:31–37 51. Miracle of feeding 4 thousand. Matt. 15:32–38. Mk. 8:1–9. 52. In Magdala and Dalmanuth the Pharisees ask for a sign. Matt. 15:39; 16:1–4; Mk. 8:10–12. 53. About the leaven of the Pharisees, Sadducees and Herod. Matt. 16:5–12; Mk. 8:13–21; OK. 12:1. 54. In Bethsaida the healing of a blind man. Mk. 8:22–26. 55. In Caesarea, Philip... Confession of the disciples. Matt. 16:13–20; Mk. 8:27–30; OK. 9:18–21. 56. The Lord speaks about his suffering, death and resurrection. Matt. 16:21–23; Mk. 8:31–33; OK. 9:22. 57. About the cross of all. Matt. 16:24–28; Mk. 8:34–38, Luke. 9:23–26; 12:8–9. 58. Transfiguration. Matt. 17:1–13; Mk. 9:1–13; OK. 9:27–36. 59. Healing the demonic. Matt. 17:14–21; Mk. 9:14–29; OK. 9:37–42. 60. He walks around Galilee - and again about his suffering. Matt. 17:22–23; Mk. 9:30–32 ; OK. 9:43–45. 61. In Capernaum there is a wonderful statuer. Matt. 17:24–27. 62. Who is more in the kingdom? Child. Matt. 18:1–6; Mk. 9:33–37; OK. 9:46–48. 63. John says that someone was forbidden to preach. In vain. Mk. 9:38–41; OK. 9:49–50. 64. Woe from temptations. Matt. 18:7–11; Mk. 9:42–50. 65. About the judgment of the church and the power of corporate prayer. Matt. 18:15–20. 2 66. About forgiveness of grievances. A parable about an unmerciful debtor - a lender. Matt. 18:21–35. We have reached the penultimate section of the Gospel story, which is bordered below by the solemn entry of the Lord into Jerusalem, and from above is signified by His movement into Judea. It was first mentioned that this department requires special consideration. For only a small part of it, the one that borders the entrance to Jerusalem, can be put in order according to the legend of the Evangelists. The other largest ones are deprived of this advantage. The first starts from the bottom from the entrance to Jerusalem, and goes up to the blessing of the children. The events here mentioned by the three Evangelists proceed in exactly the same way, and therefore must be considered certain in their order. One only needs to agree with them with the legends of the Evangelist John about the resurrection of Lazarus. And it's very easy to do. After blessing the children, and showing the most perfect path to the young man, and the parable of the mercenaries (in Ev. Matthew), the three Evangelists have the words of the Lord: behold, we are ascending to Jerusalem... These words are in direct correspondence with the movement of the Lord for the resurrection of Lazarus in the Evangelist John (chap. 11), upon receiving the news of his illness, and then another two-day delay beyond the Jordan. We combine these circumstances together, and we will tell the story before the resurrection of Lazarus, through Jericho and what happened in it, putting before this the desire expressed by Zebedee, and the Word of the Lord on this occasion. After the resurrection of Lazarus, the Savior will retire to Ephraim, and 6 days before Easter he will come to Bethany for the evening in order to make a ceremonial entry into Jerusalem in the morning. So this small part will receive its own solid order. The Savior's teaching on marriage and celibacy, on the occasion of the issue of divorce, among the two Evangelists comes directly ahead of the blessing of children - and here it should have its place. The same should be said about the movement of the Lord in the Trans-Jordanian country. According to the rule we adopted at the beginning, all these legends should not be interrupted by any insertions, nor removed from the entrance to Jerusalem. – The rest of this section, the most significant, is in the Evangelist Luke from: the days of the taking are near (9:51) ... until the blessing of the children (18:14) - a third of the entire Gospel, in the Evangelist John, the legend about the feast of tabernacles and the renovation of the church, has no special instructions for its order in the Gospel itself. The stories here for each Evangelist are different and do not represent any visible connection. – The question is: what kind of accommodation should we give them? Let us indicate what is possible and choose the best. Here it is possible either without interruption to place the legends of each Evangelist, putting in first place who wants the Evangelist Luke, who wants John; or during the tales of the Evangelist Luke, insert from the Gospel of John, where is the Feast of Tabernacles, where is the Feast of Renewal, relying, however, on any instructions from the Evangelist Luke himself - and each time returning again to the point at which the break was made. What to choose? We choose a continuous arrangement of legends and precisely such that the Evangelist John goes ahead with both holidays; he was followed by the Evangelist Luke, without interruption from 9:51–18:14; and those events, to which we have already given order, constituted the end of everything - before entering Jerusalem. At the same time, it is necessary to assume that the Savior, having retired beyond the Jordan after the feast of renewal, did not remain there, but went again to Galilee to begin this last, many-teaching procession, which the Evangelist Luke describes, and at the end of it again to go to Jerusalem through the Jordanian country. It is also necessary to establish this in the conviction that this entire movement, which the Evangelist Luke is talking about in the indicated section, was not so much the procession of the Lord to Jerusalem, but rather the final final preaching and miraculous walk, in which we see Him, then in Galilee, then in Samaria alternately. For when it is said that the Lord is not received in Samaria alone (9:52-56), and then, that He goes between Samaria and Galilee and heals 10 lepers (17:10); this means that He then moved to Samaria, then returned again to Galilee. All of Jerusalem was on His mind; but He did not want to leave a single place where He had not personally visited for the last time. Evangelist Luke notes that He passed through the city, heading to Jerusalem (13:22). Before Him walked two by two 70 disciples, sent at the very beginning of this movement, who, of course, did not return as quickly as it appears (10:17). Their return after the message was indicated in order to conclude this subject and not occupy any more attention to it, when there was no intention of including in the story the features from their sermon, while the memory contained very many cases and lessons from the affairs of the Lord himself, which were to be described. - When in this walk the Lord approached the location of Herod, they said to Him: get out of here; Herod wants to kill you (13:31). – When it is said that the Lord was received by Martha and Mary (10:38), this does not mean that He came close to Jerusalem, as they think. The words: “Jesus is visible in full” show that this was not in Bethany, which is so famous. The words: a certain wife took him into her house give the idea that Martha and Mary were not yet known to the Lord. We assume that Martha and Mary had their own home, somewhere in Galilee, and that the Evangelist Luke describes the first case when the Lord just recognized them and accepted them into his favor. They later came to Bethany, either because their brother Lazarus, who had previously earned the love of the Lord, had his own special house there (it is clear that this family had a fortune), and they came to Him temporarily, or went over forever, after receiving the Lord in their home in Galilee. They could have moved to Bethany as a result of the marriage, as others suggest, of Martha and Simon. This is the plan we choose for placing the tales we are talking about. We consider him the best. Nothing can be said against him based on the indications of the Gospel story. What is especially important is that in this case this majestic picture of the procession of Christ the Savior, which Evangelist Luke presents, remains intact, whereas in other orders it fragments and loses its appearance. You can, as we said, put the Evangelist Luke in first place with the whole series of his legends (until the blessing of the children...); and after it from the Gospel of John, the feasts of tabernacles and renewal. Moreover, it must be assumed that on the Feast of Tabernacles the Savior passed secretly through the country beyond Jordan, where he returned again after the Feast of Renewal; and then the decision on the issue of divorce, the blessing of children and everything else followed, before entering Jerusalem, as already indicated. There is no reason to resolutely reject such an order. But it should not be preferred to the first. With him, the legends of the Evangelist Luke will go too far. Approaching them, he says: the days of the taking of Him, the Lord, are drawing near; and here time is needed for everything described by the Evangelist Luke to be accomplished, and from the Feast of Tabernacles to the taking of the Lord six months; meanwhile, if you put these legends after the holiday of renewal, then it will be very natural to hear such a remark. – This makes us prefer the first method. It should, however, be noted that this second method also has its most advantageous side - namely, with it there is no need to assume that the Lord, having descended into Judea, returned again to Galilee. What can we say about the last way of placing the legends that occupy us through the introduction of Evangelist Luke, from Ev. John, where is the Feast of Tabernacles, and where is the Feast of Renewal? – It is desirable that it be abandoned, although all compilers of the Gospel history follow it. Insert; but since there are no definite instructions on where to insert one thing and where another, then everyone does it as he sees fit - and there is a lot of scope for arbitrariness. The reader immediately feels that the insertion was made without knowing why. Everyone who composes history also feels the same. Meanwhile, there is absolutely no need to make such inserts. Nothing obliges the compiler of history to do so. And from them the course of events does not become clearer or more harmonious. – Isn’t the order of events given by the Evangelists rather disrupted? While not approving of this kind of combination of the said legends, we must, however, say that others do this with less arbitrariness and with some kind of thoroughness. These are those who base the interruptions in the stories of the Evangelist Luke and the insertion of holidays into them on some indications from the Gospel. Luke. – Let us indicate here the insertions that seem somewhat substantial. – So - look at the summary - the Lord went to Jerusalem from Galilee (Luke 9:51). Here He is within the borders of Samaria, where they do not accept Him in one weight (– 52–56); a little lower, here He is in the house of Martha and Mary, supposedly in Bethany; Finally, He gives a model of prayer, according to legend - this is on the Mount of Olives (11:1-4). Here is Jerusalem and the Feast of Tabernacles. – First insert! – The inconvenience here is clear from the first time from the fact that the Lord went to the Feast of Tabernacles secretly; and here on the way there is a solemn embassy of 70 disciples. In addition, the acceptance of the Lord by Martha and Mary in Bethany and the tradition of the model of prayer on Olivet are disputed points. After taking a break and insertion, we again begin the course of events left by the Evangelist Luke (11:37... from 14 to 36 v. taken up). We follow in his footsteps and come to the remark that the Lord passes through everything on his way to Jerusalem (13:22). So He returned to Galilee. And here in one place they say to Him: get out of here; Herod wants to kill you (13:31–35). This can be taken as a basis for speeding up the journey to Jerusalem; - and assume that the Lord went there through the Jordanian country, and, having visited the feast of renewal, returned there again. Second insert! – Its arbitrariness is obvious. Let us return again to the interrupted series of legends in Ev. Luke (chapter 14), and we follow them again. We meet that the Lord passes between Samaria and Galilee and heals 10 lepers (17:10...). Consequently, He went up again to Galilee. It became necessary, therefore, to take Him back to Judea, this time to suffer. This needs to be done in the Trans-Jordanian country in order to place the events there, starting with the issue of divorce, etc., before entering Jerusalem. – Such order! Everything seems so harmonious! – And indeed, if you stick to the insertion plan, then the proposed placement is the only tolerable one. One sin behind him is complete arbitrariness, robbing him of all value. - In this assumption, they force the Lord to descend to Jerusalem three times, and to ascend twice to Galilee, without any need. The events will all be in their places if we stage them as said, without interruptions or insertions. – Right there, wanting to streamline the legends, we introduce disorder into them, upsetting the flow, as it appears in the Holy Evangelist Luke, with our arbitrary insertions. So this plan has nothing for itself; against yourself is no small thing; there are no benefits. It is especially unpleasant to break up the picture of the procession of Christ the Savior, and, moreover, with insertions whose arbitrariness is immediately felt. – 67. Before the Feast of Tabernacles. 7:1–13. 68. Halfway through the holiday there is a speech. 7:14–36. 69. Events on the last day of the Holiday. 7:37–53. 70. About the harlot wife, and so on. Ch. 8. 71. Healing a man born blind. Ch. 9. 72. About the shepherding of the Lord. 10:1–21. 73. Holiday of renewal. 10:22– 42 74. They do not accept weight in Samaria. 9:51–56. 75. 70 students are sent. Lessons them. Bringing them back. 10:1–20 4 . 76. Commandment about love. The Parable of the Good Samaritan. 10:25–37. 77. The Lord is in the house of Martha and Mary. 10:38–42. 78. Sample prayer and rules for it. 11:1–13. 79. In the house of the Pharisee, a rebuke to the Pharisees. 11:37–54. 80. The reason for the parable about: take care of the field, and a lesson for this. 12:13–34. 81. Lessons about vigilance, faithfulness, and heeding the signs. 12:35–57. 82. Lessons about repentance. 13:1–9. 83. Healing 18 l. crouched. A lesson on this. 13:10–17. 84. Strive until the door is locked. 13:22–30. 85. Answer to: Herod wants to kill. 13:31–35. 86. Water healing, in the house of the Pharisee. 14:1–6. 87. About the place at the feast, and the establishment of feasts. 14:7–14. 88. The parable of those invited to the supper. 14:15–24. 89. About detachment from everything. 14:25–35. 90. Parables: about the sheep, the coin, the prodigal son. 15:1–32. 91. Parables: about an unfaithful steward. 16:1–15. 92. About the rich man and Lazarus. 16:19–31. 93. Don't give yourself benefits. 17:7–10. 94. 10 lepers are healed. 17:10–19. 95. About the sudden coming of the Lord. 17:20–37. 96. Parable about an unmerciful judge and a widow. 18:1–8. 97. About the Publican and the Pharisee. 18:9–14. 98. Transjordanian country. About divorce and celibacy. Matt. 19:1–12. 99. Blessing of children. Matt. 19:13–15; Mk. 10:13–16; OK. 18:15–17. 100. Showing the most perfect path. Matt. 19:16–30; Mk. 10:17–31; OK. 18:18–30. 101. Parable about mercenaries. Matt. 20:1–16. 102. The news about the illness of Lazarus, and the speech on this. In. 11:1–16. 103. The Lord speaks about his death and resurrection. Matt. 20:17–19; Mk. 10:32–34; OK. 18:31–34. 104. Zebedee's desire. The indignation of others. Enlightenment. Matt. 20:20–28; Mk. 10:35–45. 105. Jericho: healing. Zacchaeus. The parable of Mnasa. Matt. 20:29–34; Mk. 10:45–52 ; OK. 18:35–19:27. 106. The Raising of Lazarus. In. 11:17–44. 107. Decision of the Sanhedrin. The Lord is in Ephraim. In. 11:45–57. 108. 6 days before Easter, supper in Bethany. In. 12:1–11. 109. Entrance to Jerusalem. Matt. 21:1–16; Mk. 11:1–10; OK. 19:28–48; In. 12:12–50 . 110. Events before the Last Supper. Matt. 21–26:16. Mk. 11:11–14:11; OK. 20–22:6. 111. Last Supper. Matt. 26:17–35; Mk. 14.12–31; OK. 22:7–38; In. chapters: 13–17. 112. Suffering. Court. Crucifixion. Burial. Guard Matt. 26:36–27:66; Mk. 14:32–15:47; OK. 22:39–23:56; In. 19:16–42. 113. Resurrection and Ascension. Matt. Ch. 28; Mk. Ch. 16; OK. Ch. 24; In. Ch. 20, 21. In conclusion, we consider it not superfluous to say that the Gospel History of Fr. is compiled in the order proposed here. Archpriest of Theologians, excluding some particular points and insertions in the last part, which he made according to those instructions, which we also recognized as having some weight, at least apparent. Review of the Gospels by Fr. Archpriest Grechulevich is also in many ways similar to him; but in many ways it retreats. Among the foreign ones, the History of Jesus Christ by Stolberg, a German, is close to this, translated into French, also with the exception of some particulars and insertions in the latter, parts that he made completely arbitrarily. For all the others, as many as I have seen, complete arbitrariness reigns throughout the entire space of Gospel history. A visual summary of the gospel story in 4 parallel columns There is a parable about mustard seed and kvass in the Evangelist Luke, in another place. But like the mustard seed, in addition to the Evangelist Matthew, the Evangelist Mark also puts it here; then the two of them force us to keep this parable in this place. In connection with the parable of kvass, put this one here too. – Before this, the Evangelist Matthew has a parable about a lost sheep. As in the Evangelist Luke (chapter 15) she is listed in connection with other homogeneous ones; then we take it there. The Lord returned to Galilee and again goes to Jerusalem. The legends taken from here are omitted here and further.