CIC 94 Thanks to the assistance of the Holy Spirit, the understanding of both the realities and the words of the heritage of faith is able to grow in the life of the Church:
– “through the contemplation and study of believers who ponder these things in their hearts”;1 it is in particular “theological research [which] deepens knowledge of revealed truth”.2
– “from the intimate sense of spiritual realities which [believers] experience”,3 the sacred Scriptures “grow with the one who reads them.”3
– “from the preaching of those who have received, along with their right of succession in the episcopate, the sure charism of truth”.5

CIC 472 This human soul that the Son of God assumed is endowed with a true human knowledge. As such, this knowledge could not in itself be unlimited: it was exercised in the historical conditions of his existence in space and time. This is why the Son of God could, when he became man, “increase in wisdom and in stature, and in favor with God and man”,6 and would even have to inquire for himself about what one in the human condition can learn only from experience.7 This corresponded to the reality of his voluntary emptying of himself, taking “the form of a slave”.8

CIC 503 Mary’s virginity manifests God’s absolute initiative in the Incarnation. Jesus has only God as Father. “He was never estranged from the Father because of the human nature which he assumed. .. He is naturally Son of the Father as to his divinity and naturally son of his mother as to his humanity, but properly Son of the Father in both natures.”9

CIC 517 Christ’s whole life is a mystery of redemption. Redemption comes to us above all through the blood of his cross,10 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;11
– in his hidden life which by his submission atones for our disobedience;12
– in his word which purifies its hearers;13
– in his healings and exorcisms by which “he took our infirmities and bore our diseases”;14
– and in his Resurrection by which he justifies us.15

CIC 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 labor. His religious life was that of a Jew obedient to the law of God,16 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 favor with God and man.”17

CIC 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.18 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?”19 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.

CIC 583 Like the prophets before him Jesus expressed the deepest respect for the Temple in Jerusalem. It was in the Temple that Joseph and Mary presented him forty days after his birth.20 At the age of twelve he decided to remain in the Temple to remind his parents that he must be about his Father’s business.21 He went there each year during his hidden life at least for Passover.22 His public ministry itself was patterned by his pilgrimages to Jerusalem for the great Jewish feasts.23

CIC 2197 The fourth commandment opens the second table of the Decalogue. It shows us the order of charity. God has willed that, after him, we should honor our parents to whom we owe life and who have handed on to us the knowledge of God. We are obliged to honor and respect all those whom God, for our good, has vested with his authority.

CIC 2599 The Son of God who became Son of the Virgin also learned to pray according to his human heart. He learns the formulas of prayer from his mother, who kept in her heart and meditated upon all the “great things” done by the Almighty.24 He learns to pray in the words and rhythms of the prayer of his people, in the synagogue at Nazareth and the Temple at Jerusalem. But his prayer springs from an otherwise secret source, as he intimates at the age of twelve: “I must be in my Father’s house.”25 Here the newness of prayer in the fullness of time begins to be revealed: his filial prayer, which the Father awaits from his children, is finally going to be lived out by the only Son in his humanity, with and for men.

1 DV 8 § 2; cf. Lk 2:19,51.
2 GS 62 § 7; cf. GS 44 § 2; DV 23; 24; UR 4.
3 DV 8 § 2.
4 DV 8 § 2.
5 St. Gregory the Great, Hom. in Ez. 1,7,8:PL 76,843D.
6 Lk 2:52.
7 Cf. Mk 6 38; 8 27; Jn 11:34; etc.
8 Phil 2:7.
9 Council of Friuli (796): DS 619; cf. Lk 2:48-49.
10 Cf. Eph 1:7; Col 1:13-14; 1 Pt 1:18-19.
11 Cf. 2 Cor 8:9.
12 Cf. Lk 2:51.
13 Cf. Jn 15:3.
14 Mt 8:17; cf. Is 53:4.
15 Cf. Rom 4:25.
16 Cf. Gal 4:4.
17 Lk 2:51-52.
18 Cf. Lk 2:41-52.
19 Lk 2:49 alt.
20 Lk 2:22-39.
21 Cf. Lk 2 46-49.
22 Cf. Lk 2 41.
23 Cf. Jn 2 13-14; 5:1, 14; 7:1, 10, 14; 8 2; 10:22-23.
24 Cf. Lk 1:49; 2:19; 2:51.
25 Lk 2:49.