Joseph's Presentation in the Temple and His Childhood PDF Print E-mail
Written by Mother Maria Cecilia Baij, O.S.B.   
Saturday, 16 May 2009 00:00

The following excerpts are taken from the The Life of St. Joseph (first referred to as the "Revelations of St. Joseph" in the original Italian) as received through a series of inner locutions from Our Lord to Mother Maria Cecilia Baij, O.S.B., abbess of the Benedictine Convent of St. Peter in Montefiascone, Italy, during the middle of the 18th century (1743-1766). These revelations have received wide acceptance, both theological and popular, in Italy and Germany, where copies and translations of the text were originally distributed. Mother Baij also received from Jesus through inner locutions the contents which presently make up the Inner Life of Jesus Christ, a five-volume work presently published in Italian and German. Pope Benedict XV reportedly granted initial approval and encouraging support for the revelations received by Mother Baij, according to the text's introduction. Moreover, numerous theologians in the past two centuries have likewise granted their theological support and approval of this series of revelations.

The Life of St. Joseph as described in these locutions provides a profound and inspiring example of Christian purity, patience, gentleness, and coredemption, which certainly would be appropriate for the man that the Church has designated as the greatest saint after Our Lady.
—Ed.

Joseph's Presentation in the Temple

When the period of time had elapsed which was prescribed by the Law1 concerning women who had become mothers, the parents set out for Jerusalem. Joseph's mother went to the temple for the rite of her purification, and to present her son,2 to offer him up, and to redeem him again, all according to the legal prescriptions. They brought substantial gifts for the temple, considerably more than was customary, as a token of their gratitude for this God-given blessing of such a child.

Joseph's facial expression was exceptionally happy and joyous throughout the whole journey, and this was a source of consolation to both parents. They perceived very clearly how divine grace was diffusing itself in the soul of their son. If it was manifesting itself to such a degree already at this early age, how much more could be expected as he grew older? This was for them a stimulus toward arousing in themselves an ever greater love for and gratitude to God.

During the rite of her purification, Joseph's mother received many illuminations concerning her son's gifts. In the temple she entrusted him into the care of the priest. As the latter took Joseph into his arms and presented and offered him to God, he experienced an extraordinary sensation of joy and consolation of spirit. The priest was interiorly enlightened, and perceived how pleasing this child was in the eyes of God. Joseph's eyes were open and directed towards heaven.

He accompanied the offering of the priest by giving himself whole-heartedly to God. He was completely taken up and absorbed in God during the entire festive ritual. God increased sanctifying grace in him and at the same time granted him a special illumination. Thereby, he perceived how lofty and sublime the gift was that God so generously meted out to him at the moment of his complete oblation; whereupon he again rendered fervent thanks.

The parents redeemed their son with the usual stipend. As the priest returned the child to his mother, he instructed her to raise him in worthy dispositions of mind and heart, and to bestow special care upon him, for it had been made known to him that this child was particularly pleasing to God, and was destined for great things; moreover, because of his exceptional qualities he would one day be a source of consolation to everyone who would have the privilege of associating with him.

Verify, all this eventually proved to be the case; in fact, Joseph brought consolation not only to those with whom he associated in life, but even to all his future devoted admirers, and since God destined him to be the patron of the dying, he has become for them, too, an efficacious source of consolation and strength in the struggle with death.

Once the child was returned to them, the parents gave thanks to God, amid tears, their hearts profoundly touched and filled with joy. They carried Joseph home as a treasure, as a divinely conferred gift. Little Joseph was very quiet during the trip-totally immersed in God. He rejoiced, and gave thanks for the graces which enabled him to make such progress in the growth of divine love. Although it was not yet possible for him to practice all the virtues which he so loved, he strove nevertheless, to exercise himself in the desire for them. He did this until he attained maturity, and, thereafter, he practiced them with great perfection. 3



Footnotes

1. [The term "law" has apparently been used with either of two meanings throughout the book; at times it seems to refer to the general, basic law of love of God and of neighbor given to both Jews and Gentiles (see Luke, 10:27); at other times it seems rather to comprise or at least put emphasis upon the juridical law, those detailed prescriptions given to the Jews together with the basic law. We have endeavored to distinguish them by capitalizing the word wherever the juridical law seems to be specifically referred to or included.-Trans.] [back]
2. The Law recognized only first-born sons. These were highly honored according to the ancient Law, and enjoyed great advantages. They had special rights and privileges (see Menochio and Cornelius a Lapide, Comm. to Chap. 25 of Genesis). Consequently, to be a first­ born was very important, and since Joseph was to gather together within himself all the endowments and privileges of the Patriarchs, he was destined to enjoy all the rights and privileges of first-born sons. [back]
3. [Referring to the opinion of theologians and specifically to Suarez (p. 3, Bk. 2, disp. 18, sect. 4), Rev. Dr. Bergamaschi endeavored at this point to explain in his note St. Joseph's rapid growth in grace on the basis of an automatic duplication of grace with each act of love that he performed. It seems this view on increase of grace is not held by theologians today. Matthias Scheeben, for instance, expressly states that: "Christian justice...can no more proceed from man in its growth and increase than it can in its first beginnings. Before as well as after, grace and justice at all stages of their development must be directly infused by God through the influx of new light and new vital energy. Our activity in the state of grace serves only to merit the communication of a new measure of grace, and hence to unlock, as it were, the wellsprings of grace and divert its stream to ourselves (The Mysteries of Christianity, trans, by C. Vollert S.J., B. Herder, 1945, p. 648).

Maria Baij notably makes practically the same statements at various places in the text itself. It is in this light then that the following further comment made in the note should no doubt also be appraised: "The saints tell us that St. Joseph received in the process of justification an abundance of graces pro­portionate to the mission that he was to perform, a mission more eminent than that of the prophets, apostles, or of the angels. His actions were influenced from the very beginning by a sanctifying grace which operated with all its energetic power and thus was enabled to develop within him to such an eminent degree beyond what it had been originally."-Trans.] [back]

 

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