Theological Reflections on Saint Joseph

It is one of the tasks of theology to bring into sharper focus the portrait of Saint Joseph. Theology does this by showing his place of importance in the life of Christ and in the life of Mary.

It is to be remembered that theology does not "philosophize" on the data of revelation and thus arrive at purely human reflections. Theology does more. For theology is the systematic and scientific reflection, aided and assisted by divine faith, on the truths revealed by God in public revelation to his Church.

Faith seeks understanding, according to Saint Augustine, and it is not content with a superficial knowledge of the word of God. But the understanding it seeks is a deeper insight into the significance of God's self-communication.
In the case of Saint Joseph it would be possible to stop short after reading the biblical narrative of his place in the life of the Redeemer. But would there not follow from this a lack of appreciation, realization, evaluation of the Saint's role in God's plan? Without serious reflection and consideration how can faith grow and develop beyond the conceptual grasp of a small child's appreciation? Study of the theology of Saint Joseph is necessary and legitimate because Sacred Scripture speaks of Joseph as a man specially called by God to perform a singular and meaningful task for our Redeemer and His Mother. It is important, therefore, that theology meditate in living faith on the place of this man in salvation history and the role he is called to fulfill in the life of the Church.

Leaving aside the technical questions that are dealt with by learned writers of Josephology, the following points are important in a true theology of Saint Joseph.

1. The divine call of Saint Joseph

When it was eternally decreed that the Second Person of the Blessed Trinity was to become man, not only the substantial factors of the Incarnation were determined by God, but likewise all those persons, places, and things that would bring about this mystery. After Mary, Saint Joseph was the most important personage among these.

God chose the one who was to be His Mother and He also chose the one who was to be her husband and consequently His father. It was not by chance that he received these honors, but by the express Will of God.

2. The immaculate conception or prenatal sanctification of St. Joseph?

The question has often been raised whether or not Saint Joseph, like Mary, was privileged by God to have been free from original sin from the first moment of his existence. Surely if there is reason to suspect that God bestowed this favor on any soul besides the Blessed Mother, the most logical one, and the only one, who comes to mind is Saint Joseph. This is prompted by the fact that he was truly married to the Mother of God and that he had a singular paternal relationship towards Christ. A strong logical case could be built up to show how fitting it would be for Saint Joseph to have been accorded such a privilege.

Nevertheless, reason no matter how compelling, is not sufficient to prove that God actually granted this or that favor to a particular saint. We can only have certitude when it is guaranteed by Scripture of the Magisterium of the Church. Scripture says nothing of such a privilege and more important still is the fact that the Magisterium of the Church seems clearly to rule out the possibility. In 1953 Pope Pius XII in his encyclical letter <Fulgens Corona> had this to say about the Immaculate Conception of Mary: "Mary obtained this <most singular privilege>, never granted to anyone else, because she was raised to the dignity of the Mother of God"20 .

There is agreement among theologians that the words of Pius XII are to be taken literally; in fact, they teach that it would be rash or temerarious to hold that any other person, no matter how exalted, has been favored with this privilege. The devotion to Saint Joseph would not be helped, but immeasurably damaged, if it departed from this clear statement of the Magisterium: devotion to Joseph, like all other devotions, must be based on truth and not empty sentimentality.

Saint John the Baptist was sanctified in his mother's womb. Is there not reason to believe that Saint Joseph must have been accorded a similar privilege? Some have not hesitated to reply in the affirmative, but the majority of theologians see no reason that justifies the claim. Once again, the only way in which we can be sure of the prenatal sanctification of Saint Joseph would be through an explicit affirmation of Sacred Scripture or the teaching of the Church. Since we would look in vain for such approval in either of those sources, the only prudent conclusion we come to is that Joseph was not sanctified until after his birth.

In simple terms it comes to this: Saint Joseph was born with original sin on his soul and was not cleansed from its stain until the time of his circumcision, as was the case with every other Jewish boy of his time.

3. The virginal marriage
Theologically speaking, there can be no doubt about the marriage of Mary and Joseph. It was not a fictitious marriage. The marriage was real; it was also a valid marriage. As we have already seen, the marriage existed from the time of the exchange of the marriage rights and not from the time of the solemnization of the wedding ceremony. The only reason for again insisting on this point is to make clear that Christ was born (though miraculously) in wedlock. Had Christ been born out of wedlock, the people of the time would have considered Christ to have been an illegitimate child, and they would have suspected Mary of being guilty of fornication. Their reputations would have been darkened in the eyes of men and this would have seriously harmed the cause of the Redemption. Later in His life, the scribes and pharisees sought in every possible way to throw discredit upon the Messiah. They surely would have resorted to this argument, had it been available. When Christ said to them: "Which one of you will convict Me of sin?"21, we know that no one could accuse Him of any fault.

When did Mary and Joseph decide to remain virgins? Was it before they took their marriage vows that they made this extraordinary agreement of being joined in wedlock and yet never making use of their marital rights? Or was this mutual agreement reached only after the marriage had been contracted? We do not know anything of the specific circumstances that attended such an agreement, we know only of the constant tradition of the Church dating back to the earliest times that, enlightened by the grace of God, Mary and Joseph made this agreement and remained faithful to it always.

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