First Sunday of Lent

By Rev. Fr. Leonard Goffine's

This Sunday is called Invocabit, because the Introit of the Mass begins with this word, which is taken from the ninetieth psalm, wherein we are urged to confidence in God, who willingly hears the prayer of the penitent:

INTROIT: He shall call upon me, and I will hear him; I will deliver him, and glorify him; I will fill him with length of days. (Ps. XC. 15-16.) He that dwelleth in the aid of the Most high shall abide under the protection of the God of heaven. (Ps. XC. 1.) Glory be to the Father, etc.

COLLECT: O God who dost purify Thy Church by the yearly fast of Lent; grant to Thy household that what we strive to obtain from Thee by abstinence, by good works we may secure. Through our Lord, etc.

EPISTLE: (II. Cor. VI. 1-10) Brethren, we exhort you that you receive not the grace of God in vain. For he saith: In an acceptable time have I heard thee, and in the day of salvation have I helped thee. Behold, now is the acceptable time; behold, now, is the day of salvation. Giving no offence to any man, that our ministry be not blamed: but in all things let us exhibit ourselves as the ministers of God; in much patience, in tribulations, in necessities, in distresses, in stripes, in prisons, in seditions, in labors, in watchings, in fastings, in chastity, in knowledge, in long-suffering, in sweetness, in the Holy Ghost, in charity unfeigned, in the word of truth, in the power of God, by the armor of justice on the right hand, and on the left, by honor and dishonor, by evil report, and good report; as deceivers, and yet true; as unknown, and yet known; as dying, and behold we live; as chastised, and not killed; as sorrowful, yet always rejoicing; as needy, yet enriching many; as having nothing, and possessing all things.

EXPLANATION: The Church very appropriately reads on this day this epistle of St. Paul, in which he exhorts the Christians to make use of the time of grace. A special time of grace is Lent, in which everything invites to conversion and penance, a time, therefore, in which God is ready to make rich bestowal of His graces. St. Anselm says, those do not use the grace who do not cooperate. Let us, therefore, follow St. Paul's exhortation, and earnestly practise those virtues he places before us, and especially those of temperance, patience, chastity, liberality, love of God and of our neighbor. Let us arm ourselves with the arms of justice at the right and the left, that is, let us strive to be humble in prosperity and in adversity, confident of God's help. Let us never be led from the path of virtue, by mockery, contempt, nor by persecution, torments, or death.

ASPIRATION: Grant, O Jesus, that we may always faithfully cooperate with Thy graces, and employ well the time Thou hast again given for our salvation.

GOSPEL: (Matt. IV. 1-11.) At that time, Jesus was led by the Spirit into the desert, to be tempted by the devil. And when he had fasted forty days and forty nights, afterwards he was hungry. And the tempter coming, said to him: If thou be the Son of God, command that these stones be made bread. Who answered and said: It is written: Not in bread alone doth man live, but in every word that proceedeth from the mouth of God. Then the devil took him up into the holy city, and set him upon the pinnacle of the temple, and said to him: If thou be the Son of God, cast thyself down; for it is written: He hath given his angels charge over thee, and in their hands shall they bear thee up, lest perhaps thou dash thy foot against a stone. Jesus said to him: It is written again: Thou shaft not tempt the Lord thy 'God. Again the devil took him up into a very high mountain, and showed him all the kingdoms of the world, and the glory of them; and said to him: All these will I give thee, if, falling down, thou wilt adore me. Then Jesus said to him: Begone, Satan, for it is written, The Lord thy God shaft thou adore, and him only shaft thou serve. Then the devil left him; and behold, angels came, and ministered to him.

INSTRUCTION:

I. Christ went into the desert by the inspiration of the Holy Ghost to prepare by fasting and prayer, for His mission, and to endure the temptations of Satan, that, as St. Paul says, He might be one tempted in all things such as we are, without sin, and so become for us a High-priest who knew how to have compassion on our infirmities, (Heb. IV. 15.) and to show us by His own example, how we should, armed with the word of God, as with a sword, overcome the tempter. (Eph. VI. 17.) – Let us, therefore, courageously follow Christ to the combat against all temptations, with His assistance it will not be hard to conquer them. He has certainly taught us to overcome the hardest ones: the lust of the eyes, of the flesh, and the pride of life, and if we overcome these, it will be easy to conquer the rest.

II. If Christ, the only Son of God, permitted Himself to be tempted by Satan, even to be taken up on a high mountain, and to the pinnacle of the temple, it should not appear strange to us, that we are assailed by many temptations, or that we should find in the lives of so many saints that the evil spirit tormented them by various images of terror and vexation. This we find in the history of the pious Job, where we also find at the same time, that the evil spirit cannot harm a hair of our head without God's permission.

III. From the coming of the angels to minister to Christ, after He had conquered Satan, we see that all who bravely resist temptations, will enjoy the assistance and consolations of the heavenly spirits.

INSTRUCTION ON TEMPTATION

To be tempted by the devil. , (Matt. IV. I.)

What is a temptation?

A  temptation is either a trial for instruction and exercise in virtue, or a deception and incitement to sin. In the first sense, God tempts man; in the second, he is tempted by the devil, the world or bad people, and the flesh, by evil thoughts, feelings, words, or work.

By what are we principally tempted?

By our own evil concupiscence and inclination to sin which adhere to us through original sin, (Fam. I. 14.) on account of which it is said, that the flesh lusteth against the spirit. (Gal. V. 17.)

Does the devil also tempt us?

He does, and is therefore called, in this day's gospel, the tempter. St. Peter teaches us this, having himself experienced it: Be sober and watch: because your adversary the devil, as a roaring-lion, goeth about, seeking whom he may devour. (I Peter V. 8.) Not all temptations are to be ascribed to the devil, however, they often come from our own corrupt nature, our own incautiousness, or looseness of our senses, by which we expose ourselves to the danger of falling into sin.

How does the devil tempt us to sin?

In a twofold manner: He incites the concupiscence of man to those sins to which he sees him inclined, and then seeks to blind and confuse his imagination, so that he neither reflects, nor properly sees the temporal injury, disgrace, and derision, nor the shamefulness of sin and its eternal punishment. Thus the devil seduced Eve, our first mother, and thus he tempted Christ, with whom he could not, of course, succeed, for He was incapable of sin. He tempts bad people to persecute us, or to try us by their wicked vanities, as he did by the friends of Job.

Can the devil force us to evil?

He cannot; “for as a chained dog,” says St. Augustine, "can bite none but those who go near him, so the devil cannot harm with his temptations those who do not consent to them. Like the dog he can bark at you, but cannot bite you against your will.” Not by force but by persuasion Satan strives to injure, he does not force our consent, but entreats it. Seek, therefore, to subdue your passions and your senses, especially your eyes, and you will either remain free from all temptations, or easily overcome them.

Does God also tempt us?

God does indeed tempt us, but not to sin, as St. James expressly teaches. (Fam. I. 13.) God either Himself proves us by sufferings and adversities, or He permits the temptations of the devil or evil-minded people to give us opportunity to practise the virtues of love, patience, obedience, etc. Thus He said to the Jews through Moses: The Lord your God trieth you, that it may appear whether you love him with all your heart, and with all your soul, or no. (Deut. XIII. 3.)

Does God permit us to be tempted by man also?

He does, and for the same reasons. Thus He permitted the chaste Joseph to be tempted by Putiphar's wife; (Gen.XXXIX. 7.) Job by his wife and his friends. (Job II. 9.) But He never permits us to be tempted beyond our strength, but gives us always sufficient grace to overcome and even to derive benefit from the temptation. (I Cor. X. 13.)

Are temptations pernicious and bad?

No; they are useful and necessary, rather. “Hard is the fight,” St. Bernard writes, “but meritorious, for although it is accompanied by suffering, it is followed by the crown;”

(Apoc. III. 12.) and Origen says. (Libr. Num.) “As meat becomes corrupt without salt, so does the soul without temptations.” Temptations, then, are only injurious when consent is given, and we suffer ourselves to be overcome by them.

When do we consent to temptations?

When we knowingly and willingly decide to do the evil to which we are tempted; as long as we resist we commit no sin.

What are the best means of overcoming temptations?

Humility; for thus answered St. Anthony, when he saw the whole earth covered with snares, and was asked "Who will escape?" "The humble;" he who knows his own frailty, distrusts himself, and relies only on God who resists the proud and gives His grace to the humble; (Dam. IV. 6.) the fervent invocation of the Mother of God, of our holy guardian angels and patron saints; the pronouncing of the holy name of Jesus, making the sign of the cross, sprinkling holy water; the remembrance of the presence of God who knows our most secret thoughts, and before whom we are indeed ashamed to think or do that which would cause us shame in the presence of an honorable person; frequent meditation on death, hell, and eternal joys; fleeing from all those persons by whom, and places in which we are generally tempted; fervent prayers, especially ejaculations, as:

"Lord, save me, lest I perish! Lord, hasten to help me!" finally, the sincere acknowledgment of our temptations at the tribunal of penance, which is a remedy especially recommended by pious spiritual teachers.

PRAYER: O Lord Jesus!” who spent forty days in the desert without food or drink, and didst permit Thy self to be tempted by the evil spirit, give me, I beseech Thee by that holy fast, the grace to combat, during this holy season of Lent, under Thy protection, against intemperance, and to resist the suggestions of Satan that I may win the crown of eternal life. Amen.

Sermon: Temptation 

The Predestination of Saint Joseph and his Eminent Sanctity

By Fr. Reginald Garrigou-Lagrange, O.P.

Fr. Reginald Garrigou-Lagrange, O.P.

This commentary on the Universal Church’s patron, St. Joseph, was written by Fr. Reginald Garrigou-Lagrange, O.P and has been taken from his classic mariological work The Mother of the Saviour and Our Interior Life. –Assistant Ed.

“He that is lesser among you all, he is the greater” (Luke 9:48)

His Pre-eminence Over the Other Saints

The opinion that St. Joseph is the greatest of the saints after Our Lady is one which is becoming daily more commonly held in the Church. We do not hesitate to look on the humble carpenter as higher in grace and eternal glory than the patriarchs and the greatest of the prophets—than St. John the Baptist, the Apostles, the martyrs and the great doctors of the Church. He who is least in the depth of his humility is, because of the interconnection of the virtues, the greatest in the height of his charity: “He that is the lesser among you all, he is the greater.”

St. Joseph’s pre-eminence was taught by Gerson (1) and St. Bernardine of Siena. (2) It became more and more common in the course of the 16th century. It was admitted by St. Teresa, by the Dominican Isidore de Isolanis, who appears to have written the first treatise on St. Joseph, (3) by St. Francis de Sales, by Suarez, (4) and later by St. Alphonsus Liguori, (5) Ch. Sauve, (6) Cardinal Lépicier (7) and Msgr. Sinibaldi; (8) it is very ably treated of in the article “Joseph” in the Dict. de Théol. Cath. by M. A. Michel.

The doctrine of St. Joseph’s pre-eminence received the approval of Leo XIII in his encyclical Quamquam pluries, August 15th, 1899, written to proclaim St. Joseph patron of the universal Church:

The dignity of the Mother of God is so elevated that there can be no higher created one. But since St. Joseph was united to the Blessed Virgin by the conjugal bond, there is no doubt that he approached nearer than any other to that super-eminent dignity of hers by which the Mother of God surpasses all created natures. Conjugal union is the greatest of all; by its very nature it is accompanied by a reciprocal communication of the goods of the spouses. If then God gave St. Joseph to Mary to be her spouse He certainly did not give him merely as a companion in life, a witness of her virginity, a guardian of her honor, but He made him also participate by the conjugal bond in the eminent dignity which was hers.

When Leo XIII said that Joseph came nearest of all to the super-eminent dignity of Mary, did his words imply that Joseph is higher in glory than all the angels? We cannot give any certain answer to the question. We must be content to restate the doctrine which is becoming more and more commonly taught: of all the saints Joseph is the highest after Jesus and Mary; he is among the angels and the archangels. The Church mentions him immediately after Mary and before the Apostles in the prayer A cunctis. Though he is not mentioned in the Canon of the Mass, he has a proper preface, and the month of March is consecrated to him as protector and defender of the universal Church.

The multitude of Christians in all succeeding generations are committed to him in a real though hidden manner. This idea is expressed in the litanies approved by the Church:

St. Joseph, illustrious descendant of David, light of the Patriarchs, Spouse of the Mother of God, guardian of her virginity, foster-father of the Son of God, vigilant defender of Christ, head of the Holy Family; Joseph most just, most chaste, most prudent, most strong, most obedient, most faithful, mirror of patience, lover of poverty, model of workers, glory of domestic life, guardian of virgins, support of families, consolation of the afflicted, hope of the sick, patron of the dying, terror of demons, protector of the Holy Church. He is the greatest after Mary.

The Reason For St. Joseph’s Pre-eminence

What is the justification of this doctrine which has been more and more accepted in the course of five centuries? The principle invoked more or less explicitly by St. Bernard, St. Bernardine of Siena, Isidore de Isolanis, Suarez, and more recent authors is the one, simple and sublime, formulated by St. Thomas when treating of the fullness of grace in Jesus and of holiness in Mary: “An exceptional divine mission calls for a corresponding degree of grace.” This principle explains why the holy soul of Jesus, being united personally to the Word, the Source of all grace, received the absolute fullness of grace. It explains also why Mary, called to be Mother of God, received from the instant of her conception an initial fullness of grace which was greater than the initial fullness of all the saints together: since she was nearer than any other to the Source of grace she drew grace more abundantly. It explains also why the Apostles who were nearer to Our Blessed Lord than the saints who followed them had more perfect knowledge of the mysteries of faith. To preach the gospel infallibly to the world they received at Pentecost the gift of a most eminent, most enlightened, and most firm faith as the principle of their apostolate.

The same truth explains St. Joseph’s pre-eminence. To understand it we must add one remark: all works which are to be referred immediately to God Himself are perfect. The work of creation, for example, which proceeded entirely and directly from the hand of God was perfect. The same must be said of His great servants, whom He has chosen exceptionally and immediately—not through a human instrument—to restore the order disturbed by sin. God does not choose as men do. Men often choose incompetent officials for the highest posts. But those whom God Himself chooses directly and immediately to be His exceptional ministers in the work of redemption receive from Him grace proportionate to their vocation. This was the case with St. Joseph. He must have received a relative fullness of grace proportionate to his mission since he was chosen not by men nor by any creature but by God Himself and by God alone to fulfill a mission unique in the world. We cannot say at what precise moment St. Joseph’s sanctification took place. But we can say that, from the time of his marriage to Our Lady, he was confirmed in grace, because of his special mission. (9)

To What Order Does St. Joseph’s Exceptional Mission Belong?

St. Joseph’s mission is evidently higher than the order of nature—even by angelic nature. But is it simply of the order of grace, as was that of St. John the Baptist who prepared the way of salvation, and that the Apostles had in the Church for the sanctification of souls, and that more particular mission of the founders of religious orders? If we examine the question carefully we shall see that St. Joseph’s mission surpassed the order of grace. It borders, by its term, on the hypostatic order, which is constituted by the mystery of the Incarnation. But it is necessary to avoid both exaggeration and understatement in this matter.

Mary’s unique mission, her divine motherhood, has its term in the hypostatic order. So also, in a sense, St. Joseph’s hidden mission. This is the teaching of many saints and other writers. St. Bernard says of St. Joseph: “He is the faithful and prudent servant whom the Lord made the support of His Mother, the foster-father of His flesh, and the sole most faithful co-operator on earth in His great design.” (10)

St. Bernardine of Siena writes: “When God chooses a person by grace for a very elevated mission, He gives all the graces required for it. This is verified in a specially outstanding manner in the case of St. Joseph, Foster-father of Our Lord Jesus Christ and Spouse of Mary….” (11) Isidore de Isolanis places St. Joseph’s vocation above that of the Apostles. He remarks that the vocation of the Apostles is to preach the gospel, to enlighten souls, to reconcile them with God, but that the vocation of St. Joseph is more immediately in relation with Christ Himself since he is the Spouse of the Mother of God, the Foster-father and Protector of the Savior. (12) Suarez teaches to the same effect:

Certain offices pertain to the order of sanctifying grace, and among them that of the Apostles holds the highest place; thus they have need of more gratuitous gifts than other souls, especially gratuitous gifts of wisdom. But there are other offices which touch upon or border on the order of the Hypostatic Union … as can be seen clearly in the case of the divine maternity of the Blessed Virgin, and it is to that order that the ministry of St. Joseph pertains. (13)

Some years ago Msgr. Sinibaldi, titular Bishop of Tiberias and secretary of the Sacred Congregation of Studies, treated the question very ably. He pointed out that the ministry of St. Joseph belonged, in a sense, because of its term, to the hypostatic order: not that St. Joseph co-operated intrinsically as physical instrument of the Holy Spirit in the realization of the mystery of the Incarnation—for under that respect his role is very much inferior to that of Mary—but that he was predestined to be, in the order of moral causes, the protector of the virginity and the honor of Mary at the same time as foster-father and protector of the Word made flesh: “His mission pertains by its term to the hypostatic order, not through intrinsic physical and immediate cooperation, but through extrinsic moral and mediate (through Mary) co-operation, which is, however, really and truly co-operation.” (14)

St. Joseph’s Predestination Is One With the Decree of the Incarnation

St. Joseph’s pre-eminence becomes all the clearer if we consider that the eternal decree of the Incarnation covered not merely the Incarnation in abstraction from circumstances of time and place but the Incarnation here and now—that is to say, the Incarnation of the Son of God Who by the operation of the Holy Spirit was to be conceived at a certain moment of time by the Virgin Mary, espoused to a man of the family of David whose name was Joseph: “The angel Gabriel was sent from God into a city of Galilee, called Nazareth, to a virgin espoused to a man whose name was Joseph, of the house of David” (Luke 1:26-27).

All the indications are therefore that St. Joseph was predestined to be foster-father of the Incarnate Word before being predestined to glory; the ultimate reason being that Christ’s predestination as man to the natural divine sonship precedes the predestination of all the elect, since Christ is the first of the predestined. (15) The predestination of Christ to the natural divine sonship is simply the decree of the Incarnation, which, as we have seen, includes Mary’s predestination to the divine motherhood and Joseph’s to be foster-father and protector of the Incarnate Son of God.

As the predestination of Christ to the natural divine son-ship is superior to His predestination to glory and precedes it, and as the predestination of Mary to the divine motherhood precedes (in signo priori) her predestination to glory, so also the predestination of St. Joseph to be foster-father of the Incarnate Word precedes his predestination to glory and to grace. In other words, the reason why he was predestined to the highest degree of glory after Mary, and in consequence to the highest degree of grace and of charity, is that he was called to be the worthy foster-father and protector of the Man-God.

The fact that St. Joseph’s first predestination was one with the decree of the Incarnation shows how elevated his unique mission was. This is what people mean when they say that St. Joseph was made and put into the world to be the foster-father of the Incarnate Word and that God willed for him a high degree of glory and grace to fit him for his task.

The Special Character of St. Joseph’s Mission

This point is explained admirably by Bossuet in his first panegyric of the saint:

Among the different vocations, I notice two in the Scriptures which seem directly opposed to each other: the first is that of the Apostles, the second that of St. Joseph. Jesus was revealed to the Apostles that they might announce Him throughout the world; He was revealed to St. Joseph who was to remain silent and keep Him hidden. The Apostles are lights to make the world see Jesus. Joseph is a veil to cover Him; and under that mysterious veil are hidden from us the virginity of Mary and the greatness of the Savior of souls… He Who makes the Apostles glorious with the glory of preaching, glorifies Joseph by the humility of silence.

The hour for the manifestation of the mystery of the Incarnation had not yet struck: it was to be preceded by the thirty years of the hidden life.

Perfection consists in doing God’s will, each one according to his vocation; St. Joseph’s vocation of silence and obscurity surpassed that of the Apostles because it bordered more nearly on the redemptive Incarnation. After Mary, Joseph was nearest to the Author of grace, and in the silence of Bethlehem, during the exile in Egypt, and in the little home of Nazareth he received more graces than any other saint.

His mission was a dual one.

As regards Mary, he preserved her virginity by contracting with her a true but altogether holy marriage. The angel of the Lord said to him: “Joseph, son of David, fear not to take unto thee Mary thy wife, for that which is conceived of her is of the Holy Spirit” (Mt. 1:20; Luke 2:5). Mary is truly his wife. The marriage was a true one, as St. Thomas explains (IIIa, q. 29, a. 2) when showing its appropriateness. There should be no room for doubt, however light, regarding the honor of the Son and the Mother: if ever doubt did arise Joseph, the most informed and the least suspect witness, would be there to defend it. Besides, Mary would find help and protection in St. Joseph. He loved her with a pure and devoted love, in God and for God. Their union was stainless, and most respectful on the side of St. Joseph. Thus he was nearer than any other saint to the Mother of God and the spiritual Mother of men—and he too was a man. The beauty of the whole universe was nothing compared with that of the union of Mary and Joseph, a union created by the Most High, which ravished the angels and gave joy to the Lord.

As regards the Incarnate Word, Joseph watched over Him, protected Him, and contributed to His human education. He is called His foster-father, but the term does not express fully the mysterious supernatural relation between the two. A man becomes foster-father of a child normally as a result of an accident. But it was no accident in the case of St. Joseph: he had been created and put into the world for that purpose: it was the primary reason of his predestination and the reason for all the graces he received. Bossuet expressed this well:

If nature does not give a father’s heart, where will it be found? In other words, since Joseph was not Jesus’ father, how could he have a father’s heart in His regard?

Here we must recognize the action of God. It is by the power of God that Joseph has a father’s heart, and if nature fails God gives one with His own hand; for it is of God that it is written that He directs our inclinations where he wills…. He gives some a heart of flesh when He softens their nature by charity…. Does He not give all the faithful the hearts of children when He sends to them the Spirit of His Son? The Apostles feared the least danger, but God gave them a new heart and their courage became undaunted…. The same hand gave Joseph the heart of a father and Jesus the heart of a son. That is why Jesus obeys and Joseph does not fear to command. How has he the courage to command his Creator? Because the true Father of Jesus Christ, the God Who gives Him birth from all eternity, having chosen Joseph to be the father of His only Son in time, sent down into his bosom some ray or some spark of His own infinite love for His Son; that is what changed his heart, that is what gave him a father’s love, and Joseph the just man who feels that father’s heart within him feels also that God wishes him to use his paternal authority, so that he dares to command Him Who he knows is his Master. (16)

That is equivalent to saying that Joseph was predestined first to take the place of a father in regard to the Savior Who could have no earthly father, (17) and in consequence to have all the gifts which were given him that he might be a worthy Protector of the Incarnate Word.

Is it necessary to say with what fidelity St. Joseph guarded the triple deposit confided to him: the virginity of Mary, the Person of Jesus Christ, and the secret of the Eternal Father, that of the Incarnation of His Son, a secret to be guarded faithfully till the hour appointed for its revelation?

In a discourse delivered in the Consistorial Hall on the 19th of March, 1928, Pope Pius XI said, after having spoken on the missions of St. John the Baptist and St. Peter:

Between these two missions there appears that of St. Joseph, one of recollection and silence, one almost unnoticed and destined to be lit up only many centuries afterwards, a silence which would become a resounding hymn of glory, but only after many years. But where the mystery is deepest it is there precisely that the mission is highest and that a more brilliant cortège of virtues is required with their corresponding echo of merits. It was a unique and sublime mission, that of guarding the Son of God, the King of the world, that of protecting the virginity of Mary, that of entering into participation in the mystery hidden from the eyes of ages and so to co-operate in the Incarnation and the Redemption.

That is equivalently to state that Divine Providence conferred on St. Joseph all the graces he received in view of his special mission: in other words, St. Joseph was predestined first of all to be as a father to the Savior, and was then predestined to the glory and the grace which were becoming in one favored with so exceptional a vocation.

The Virtues and Gifts of St. Joseph

St. Joseph’s virtues are those especially of the hidden life, in a degree proportioned to that of his sanctifying grace: virginity, humility, poverty, patience, prudence, fidelity, simplicity, faith enlightened by the gifts of the Holy Spirit, confidence in God and perfect charity. He preserved what had been confided to him with a fidelity proportioned to its inestimable value.

Bossuet makes this general observation about the virtues of the hidden life:

It is a common failing of men to give themselves entirely to what is outside and to neglect what is within; to work for mere appearances and to neglect what is solid and lasting; to think often of the impression they make and little of what they ought to be. That is why the most highly esteemed virtues are those which concern the conduct and direction of affairs. The hidden virtues, on the contrary, which are practiced away from the public view and under the eye of God alone, are not only neglected but hardly even heard of. And yet this is the secret of true virtue. . . a man must be built up interiorly in himself before he deserves to be given rank among others; and if this foundation is lacking, all the other virtues, however brilliant, will be mere display . . . they will not make the man according to God’s heart. Joseph sought God in simplicity; Joseph found God in detachment; Joseph enjoyed God’s company in obscurity. (18)

St. Joseph’s humility must have been increased by the thought of the gratuity of his exceptional vocation. He must have said to himself: why has the Most High given me, rather than any other man, His Son to watch over? Only because that was His good pleasure. Joseph was freely preferred from all eternity to all other men to whom the Lord could have given the same gifts and the same fidelity to prepare them for so exceptional a vocation. We see in St. Joseph’s predestination a reflection of the gratuitous predestination of Jesus and Mary. The knowledge of the value of the grace he received and of its absolute gratuitousness, far from injuring his humility, would strengthen it. He would think in his heart: “What have you that you have not received?”

Joseph appears the most humble of the saints after Mary—more humble than any of the angels. If he is the most humble he is by that fact the greatest, for the virtues are all connected and a person’s charity is as elevated as his humility is profound. “He that is lesser among you all, he is the greater” (Lk. 9:48).

Bossuet says well:

Though by an extraordinary grace of the Eternal Father he possessed the greatest treasure, it was far from Joseph’s thought to pride himself on his gifts or to make them known, but he hid himself as far as possible from mortal eyes, enjoying with God alone the mystery revealed to him and the infinite riches of which he was the custodian. (19) Joseph has in his house what could attract the eyes of the whole world, and the world does not know him; he guards a God-Man, and breathes not a word of it; he is the witness of so great a mystery, and he tastes it in secret without divulging it abroad. (20)

His faith cannot be shaken in spite of the darkness of the unexpected mystery. The word of God communicated to him by the angel throws light on the virginal conception of the Savior: Joseph might have hesitated to believe a thing so wonderful, but he believes it firmly in the simplicity of his heart. By his simplicity and his humility, he reaches up to divine heights.

Obscurity follows once more. Joseph was poor before receiving the secret of the Most High. He becomes still poorer when Jesus is born, for Jesus comes to separate men from everything so as to unite them to God. There is no room for the Savior in the last of the inns of Bethlehem. Joseph must have suffered from having nothing to offer to Mary and her Son.

His confidence in God was made manifest in trials. Persecution came soon after Jesus’ birth. Herod tried to put Him to death, and the head of the Holy Family was forced to conceal the child, to take refuge in a distant country where he was unknown and where he did not know how he could earn a living. But he set out on the journey relying on Divine Providence.

His love of God and of souls did not cease to increase during the hidden life of Nazareth; the Incarnate Word is an unfailing source of graces, ever newer and more choice, for docile souls who oppose no obstacle to His action. We have said already, when speaking of Mary, that the progress of such docile souls is one of uniform acceleration, that is to say, they are carried all the more powerfully to God the nearer they approach Him. This law of spiritual gravitation was realized in Joseph; his charity grew up to the time of his death, and the progress of his latter years was more rapid than that of his earlier years, for finding himself nearer to God he was more powerfully drawn by Him.

Along with the theological virtues the gifts of the Holy Spirit, which are connected with charity, grew continuously. Those of understanding and of wisdom made his living faith more penetrating and more attuned to the divine. In a simple but most elevated way his contemplation rose to the infinite goodness of God. In its simplicity his contemplation was the most perfect after Mary’s.

His loving contemplation was sweet, but it demanded of him the most perfect spirit of abnegation and sacrifice when he recalled the words of Simeon: “This child will be. . . a sign that will be contradicted” and “Thy own soul a sword shall pierce.” He needed all his generosity to offer to God the Infant Jesus and His Mother Mary whom he loved incomparably more than himself.

St. Joseph’s death was a privileged one; St. Francis de Sales writes that it was a death of love. (21) The same holy doctor teaches with Suarez that St. Joseph was one of the saints who rose after the Resurrection of the Lord (Mt. 27:52 sqq.) and appeared in the city of Jerusalem; he holds also that these resurrections were definitive and that Joseph entered heaven then, body and soul. St. Thomas is much more reserved regarding this point. Though his first opinion was that the resurrections were definitive (22) he taught later, after an examination of St. Augustine’s arguments in the opposed sense, that this was not the case. (23)

St. Joseph’s Role in the Sanctification of Souls

The humble carpenter is glorified in heaven to the extent to which he was hidden on earth. He to whom the Incarnate Word was subject has now an incomparable power of intercession. Leo XIII, in his encyclical Quamquam pluries finds in St. Joseph’s mission in regard to the Holy Family “the reasons why he is Patron and Protector of the universal Church…. Just as Mary, Mother of the Savior, is spiritual mother of all Christians…. Joseph looks on all Christians as having been confided to himself…. He is the defender of the Holy Church which is truly the house of God and the kingdom of God on earth.”

What strikes us most in St. Joseph’s role till the end of time is that there are united in it in an admirable way apparently opposed prerogatives. His influence is universal over the whole Church, and yet, like Divine Providence, it descends to the least details; “model of workmen,” he takes an interest in everyone who turns to him. He is the most universal of the saints, and yet he helps a poor man in his ordinary daily needs. His action is primarily of the spiritual order, and yet it extends to temporal affairs; he is the support of families and of communities, the hope of the sick. He watches over Christians of all conditions, of all countries, over fathers of families, husbands and wives, consecrated virgins; over the rich to inspire them to distribute their possessions charitably, and over the poor so as to help them. He is attentive to the needs of great sinners and of souls advanced in virtue. He is the patron of a happy death, of lost causes; he is terrible to the demon, and St. Teresa tells us that he is the guide of interior souls in the ways of prayer. His influence is a wonderful reflection of that of Divine Wisdom which “reacheth from end to end mightily, and ordereth all things sweetly” (Wis. 8:1).

He has been clothed and will remain clothed in Divine splendor. Grace has become fruitful in him and he will share its fruit with all who strive to attain to the life which is “hid with Christ in God” (Col. 3:3).

Endnotes
(1) Sermo in Nativitatem Virginis Mariae, IVa consideratio.
(2) Sermo I de S. Joseph, c. iii, Opera, Lyon, 1650, t. IV, p. 254.
(3) Summa de donis S. Joseph, ann. 1522. There is a new edition by Fr Berthier, Rome, 1897.
(4) In Summam S. Thomae, IIIa, q. 29, disp. 8, sect. I.
(5) Sermone di S. Giuseppe, Discorsi Morali, Naples, 1841.
(6) Saint Joseph Intime, Paris, 1920.
(7) Tractatus de Sancto Joseph, Paris, 1908.
(8) La Grandezza di San Giuseppe, Rome, 1927, pp. 36 sqq.
(9) Cf. Dict. Théol Cath., art. Joseph, col. 1518.
(10) Homil. II super Missus est.
(11) Sermo I de S. Joseph.
(12) Summa de donis sancti Joseph, Pars IIIa, c. xviii. This work was very highly praised by Benedict XIV.
(13) In Summam S. Thomae, IIIa, q. 29, disp. 8, sect. I.
(14) La Grandezza di San Giuseppe, Rome, 1927, pp. 36 sqq.
(15) Cf. IIIa, q. 24, a. 1, 2, 3, 4.
(16) First Panegyric of St. Joseph, edit. Lebarcq, t. II, pp. 135 sqq.
(17) We read that Jesus was subject to Mary and Joseph. Joseph in his humility must have been confounded that he, the least of the three, should be the head of the Holy Family.
(18) Second Panegyric on St. Joseph.
(19) First Panegyric on St. Joseph.
(20) Second Panegyric on St. Joseph.
(21) Treatise of the Love of God, Bk. VII, ch. xiii.
(22) Cf. in Matth. xxvii and IV Sent., dist. 42, q. 1, a. 3.
(23) Cf. IIIa, q. 53, a. 3, ad 2.

 

Friday, March 1

QUAMQUAM PLURIES

ENCYCLICAL OF POPE LEO XIII ON DEVOTION TO ST. JOSEPH

To Our Venerable Brethren the Patriarchs, Primates, Archbishops, and other Ordinaries, in Peace and Union with Holy See.

Although We have already many times ordered special prayers to be offered up in the whole world, that the interests of Catholicism might be insistently recommended to God, none will deem it matter for surprise that We consider the present moment an opportune one for again inculcating the same duty. During periods of stress and trial - chiefly when every lawlessness of act seems permitted to the powers of darkness - it has been the custom in the Church to plead with special fervor and perseverance to God, her author and protector, by recourse to the intercession of the saints - and chiefly of the Blessed Virgin, Mother of God - whose patronage has ever been the most efficacious. The fruit of these pious prayers and of the confidence reposed in the Divine goodness, has always, sooner or later, been made apparent. Now, Venerable Brethren, you know the times in which we live; they are scarcely less deplorable for the Christian religion than the worst days, which in time past were most full of misery to the Church. We see faith, the root of all the Christian virtues, lessening in many souls; we see charity growing cold; the young generation daily growing in depravity of morals and views; the Church of Jesus Christ attacked on every side by open force or by craft; a relentless war waged against the Sovereign Pontiff; and the very foundations of religion undermined with a boldness which waxes daily in intensity. These things are, indeed, so much a matter of notoriety that it is needless for Us to expatiate on the depths to which society has sunk in these days, or on the designs which now agitate the minds of men. In circumstances so unhappy and troublous, human remedies are insufficient, and it becomes necessary, as a sole resource, to beg for assistance from the Divine power.

2. This is the reason why We have considered it necessary to turn to the Christian people and urge them to implore, with increased zeal and constancy, the aid of Almighty God. At this proximity of the month of October, which We have already consecrated to the Virgin Mary, under the title of Our Lady of the Rosary, We earnestly exhort the faithful to perform the exercises of this month with, if possible, even more piety and constancy than heretofore. We know that there is sure help in the maternal goodness of the Virgin, and We are very certain that We shall never vainly place Our trust in her. If, on innumerable occasions, she has displayed her power in aid of the Christian world, why should We doubt that she will now renew the assistance of her power and favour, if humble and constant prayers are offered up on all sides to her? Nay, We rather believe that her intervention will be the more marvellous as she has permitted Us to pray to her, for so long a time, with special appeals. But We entertain another object, which, according to your wont, Venerable Brethren, you will advance with fervor. That God may be more favorable to Our prayers, and that He may come with bounty and promptitude to the aid of His Church, We judge it of deep utility for the Christian people, continually to invoke with great piety and trust, together with the Virgin-Mother of God, her chaste Spouse, the Blessed Joseph; and We regard it as most certain that this will be most pleasing to the Virgin herself. On the subject of this devotion, of which We speak publicly for the first time to-day, We know without doubt that not only is the people inclined to it, but that it is already established, and is advancing to full growth. We have seen the devotion to St. Joseph, which in past times the Roman Pontiffs have developed and gradually increased, grow into greater proportions in Our time, particularly after Pius IX., of happy memory, Our predecessor, proclaimed, yielding to the request of a large number of bishops, this holy patriarch the patron of the Catholic Church. And as, moreover, it is of high importance that the devotion to St. Joseph should engraft itself upon the daily pious practices of Catholics, We desire that the Christian people should be urged to it above all by Our words and authority.

3. The special motives for which St. Joseph has been proclaimed Patron of the Church, and from which the Church looks for singular benefit from his patronage and protection, are that Joseph was the spouse of Mary and that he was reputed the Father of Jesus Christ. From these sources have sprung his dignity, his holiness, his glory. In truth, the dignity of the Mother of God is so lofty that naught created can rank above it. But as Joseph has been united to the Blessed Virgin by the ties of marriage, it may not be doubted that he approached nearer than any to the eminent dignity by which the Mother of God surpasses so nobly all created natures. For marriage is the most intimate of all unions which from its essence imparts a community of gifts between those that by it are joined together. Thus in giving Joseph the Blessed Virgin as spouse, God appointed him to be not only her life's companion, the witness of her maidenhood, the protector of her honour, but also, by virtue of the conjugal tie, a participator in her sublime dignity. And Joseph shines among all mankind by the most august dignity, since by divine will, he was the guardian of the Son of God and reputed as His father among men. Hence it came about that the Word of God was humbly subject to Joseph, that He obeyed him, and that He rendered to him all those offices that children are bound to render to their parents. From this two-fold dignity flowed the obligation which nature lays upon the head of families, so that Joseph became the guardian, the administrator, and the legal defender of the divine house whose chief he was. And during the whole course of his life he fulfilled those charges and those duties. He set himself to protect with a mighty love and a daily solicitude his spouse and the Divine Infant; regularly by his work he earned what was necessary for the one and the other for nourishment and clothing; he guarded from death the Child threatened by a monarch's jealousy, and found for Him a refuge; in the miseries of the journey and in the bitternesses of exile he was ever the companion, the assistance, and the upholder of the Virgin and of Jesus. Now the divine house which Joseph ruled with the authority of a father, contained within its limits the scarce-born Church. From the same fact that the most holy Virgin is the mother of Jesus Christ is she the mother of all Christians whom she bore on Mount Calvary amid the supreme throes of the Redemption; Jesus Christ is, in a manner, the first-born of Christians, who by the adoption and Redemption are his brothers. And for such reasons the Blessed Patriarch looks upon the multitude of Christians who make up the Church as confided specially to his trust - this limitless family spread over the earth, over which, because he is the spouse of Mary and the Father of Jesus Christ he holds, as it were, a paternal authority. It is, then, natural and worthy that as the Blessed Joseph ministered to all the needs of the family at Nazareth and girt it about with his protection, he should now cover with the cloak of his heavenly patronage and defend the Church of Jesus Christ.

4. You well understand, Venerable Brethren, that these considerations are confirmed by the ,opinion held by a large number of the Fathers, to which the sacred liturgy gives its sanction, that the Joseph of ancient times, son of the patriarch Jacob, was the type of St. Joseph, and the former by his glory prefigured the greatness of the future guardian of the Holy Family. And in truth, beyond the fact that the same name - a point the significance of which has never been denied - was given to each, you well know the points of likeness that exist between them; namely, that the first Joseph won the favour and especial goodwill of his master, and that through Joseph's administration his household came to prosperity and wealth; that (still more important) he presided over the kingdom with great power, and, in a time when the harvests failed, he provided for all the needs of the Egyptians with so much wisdom that the King decreed to him the title "Saviour of the world." Thus it is that We may prefigure the new in the old patriarch. And as the first caused the prosperity of his master's domestic interests and at the same time rendered great services to the whole kingdom, so the second, destined to be the guardian of the Christian religion, should be regarded as the protector and defender of the Church, which is truly the house of the Lord and the kingdom of God on earth. These are the reasons why men of every rank and country should fly to the trust and guard of the blessed Joseph. Fathers of families find in Joseph the best personification of paternal solicitude and vigilance; spouses a perfect example of love, of peace, and of conjugal fidelity; virgins at the same time find in him the model and protector of virginal integrity. The noble of birth will earn of Joseph how to guard their dignity even in misfortune; the rich will understand, by his lessons, what are the goods most to be desired and won at the price of their labor. As to workmen, artisans, and persons of lesser degree, their recourse to Joseph is a special right, and his example is for their particular imitation. For Joseph, of royal blood, united by marriage to the greatest and holiest of women, reputed the father of the Son of God, passed his life in labour, and won by the toil of the artisan the needful support of his family. It is, then, true that the condition of the lowly has nothing shameful in it, and the work of the labourer is not only not dishonoring, but can, if virtue be joined to it, be singularly ennobled. Joseph, content with his slight possessions, bore the trials consequent on a fortune so slender, with greatness of soul, in imitation of his Son, who having put on the form of a slave, being the Lord of life, subjected himself of his own free-will to the spoliation and loss of everything.

5. Through these considerations, the poor and those who live by the labour of their hands should be of good heart and learn to be just. If they win the right of emerging from poverty and obtaining a better rank by lawful means, reason and justice uphold them in changing the order established, in the first instance, for them by the Providence of God. But recourse to force and struggles by seditious paths to obtain such ends are madnesses which only aggravate the evil which they aim to suppress. Let the poor, then, if they would be wise, trust not to the promises of seditious men, but rather to the example and patronage of the Blessed Joseph, and to the maternal charity of the Church, which each day takes an increasing compassion on their lot.

6. This is the reason why - trusting much to your zeal and episcopal authority, Venerable Brethren, and not doubting that the good and pious faithful will run beyond the mere letter of the law - We prescribe that during the whole month of October, at the recitation of the Rosary, for which We have already legislated, a prayer to St. Joseph be added, the formula of which will be sent with this letter, and that this custom should be repeated every year. To those who recite this prayer, We grant for each time an indulgence of seven years and seven Lents. It is a salutary practice and very praiseworthy, already established in some countries, to consecrate the month of March to the honor of the holy Patriarch by daily exercises of piety. Where this custom cannot be easily established, it is as least desirable, that before the feast-day, in the principal church of each parish, a triduo of prayer be celebrated. In those lands where the 19th of March - the Feast of St. Joseph - is not a Festival of Obligation, We exhort the faithful to sanctify it as far as possible by private pious practices, in honor of their heavenly patron, as though it were a day of Obligation.

7. And in token of heavenly favors, and in witness of Our good-will, We grant most lovingly in the Lord, to you, Venerable Brethren, to your clergy and to your people, the Apostolic blessing. 

 

Given from the Vatican, August 15th, 1889, the 11th year of Our Pontificate. 

 

LEO XIII