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| Joseph's Presentation in the Temple and His Childhood |
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| Written by Mother Maria Cecilia Baij, O.S.B. | |||
| Saturday, 16 May 2009 00:00 | |||
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Joseph's Childhood - His Attitude toward God And Parents
Joseph's mother faithfully fulfilled the duty of nursing her child, and it proved to be a comfort to her. She observed her child carefully. Very often she found Joseph rather sad, and weeping silently. She was surprised to see such unusual behavior in him, but being prudent, she remained silent and revealed nothing to anyone. It seemed to her it all could be explained only as a prevenient grace. This consideration moved her deeply. She seemed to sense her innocent son already in the role of a penitent. Nor was she mistaken for, after all Joseph already possessed the gift of the use of reason, together with the gift of sanctifying grace, and as a result had a greater comprehension of God and of the offenses committed by mankind against Him. He shed copious tears in this regard, and offered them to God with the plea that He might have mercy upon poor sinners, that He would enlighten them, and enable them to see their grievous error. An angel encouraged him in this, telling him that it was pleasing to the Most High, and that he would be manifesting his love for his erring neighbor. So Joseph continued to do so in his fervent desire to please God and help his neighbor. It can, therefore, be truly said that Joseph, hardly born, was already fulfilling the two commands of the law, namely: to love God above all things and with all his power and strength, and to love his neighbor. Having nothing on his own conscience to reproach himself with, his works of penance were performed as reparation for the sins of others. In return God lavished upon him many favors and graces. As a very special favor, the time for the birth of the Mother of the Divine Word was advanced, so that Joseph might become her guardian and most faithful spouse. It was most evidently noticeable how this saintly child would be absorbed in God for days on end. On these occasions he had no need for material nourishment; it sufficed for him then to receive that most delightful fare which enriched his spirit, namely: divine consolation. How superabundant this was could be determined from his expression. Joseph's face at such times had a most angelic appearance, and his cheeks would be flushed; a smiling expression would play over his features, and his eyes would glisten like two stars. Whenever his mother saw him like this she would leave him alone and not disturb him in any way. To see him in such a heavenly transport served to fill her, as well, with special consolation. Her heart would then burst forth in songs of praise and thanksgiving to God. Quite often, Joseph's father observed these extraordinary conditions in his son, and together with the mother, would be moved to tears. Oh, what happiness did Joseph's parents experience in rearing their child! How tender was their love! Yet how different their situation was from that of the parents of Joseph, the viceroy of Egypt. The latter, you see, was the prototype of our Joseph.1 As he had been loved more than all the other children by his father, so our Joseph was loved by God the Father more than any other (male)2 creature, since He had predestined him to be the father of His Divine Incarnate Word and the spouse of the Mother of the Son of God. Joseph of Egypt was invested by his father in a costly garment; our Joseph was adorned by the heavenly Father with sanctifying grace. The former Joseph was hated by his brothers and sold as a slave; our Joseph was unjustly deprived of his inheritance after the death of his parents, which forced him to assume the status of a stranger in Jerusalem in order to learn a trade with which he could earn his livelihood. Joseph of Egypt explained the meaning of dreams; our Joseph possessed an angel companion who instructed him in his dreams and advised him what he should do to please God and accomplish His will. The one was the representative of the king of Egypt; our Joseph was the representative of God in the Egypt of this world. The one remained faithful to his Lord, in that he left another's spouse untouched; our Joseph remained loyal to the Holy Spirit, in that he never violated the physical integrity of the Latter's spouse and his own-nay more, he even became the guardian of her purity. The one preserved the harvest of grain for the benefit of the Egyptian people; our Joseph was the protector of that Life which was destined to be the Wheat of the elect, the nourishment and strength of the faithful. The one was a source of consolation for his parents and for the whole of Egypt; our Joseph was a source of consolation to the Divine Word, Whom he nourished by means of his labors and sweat, and to the Mother of Jesus in all Her journeyings. He was, and still is, a consolation for all faithful souls in their necessities, especially at the hour of death. The one was loved exceedingly by his master; how much more was our Joseph loved and favored by God, being as he was His representative on earth! No man has lived on earth who could compare with our Joseph, no man has been so favored and exalted by God.3 Only our Joseph's most holy and most pure spouse, as virgin Mother of the Divine Word, was more uniquely privileged.4 She was established in a status incomparably far above him. The period of Joseph's growth was a time of great blessing for his parents. Since at this early age he prayed much for sinners, how much more did he implore God's blessing on his parents, and the Lord surely heard him, for they increased greatly in virtue and in love for God and neighbor. Whenever Joseph was carried about by his mother, and found himself to be in a place where he could see the open sky, he would gaze steadfastly up at the heavens. His joy and exultation showed that all his happiness and treasure lay up above. As the mother observed this, she would often bring him to a spot from which he could have a clear vision of the sky. She also did it whenever she saw that he was sad, for this would lift up his spirits. At the same time, she herself would contemplate God's grandeur in His wondrous works, and rejoice in spirit. The hellish fiend was aware of the light that abided in Joseph, and also of the tremendous advances that his parents were making in the path of virtue. Consequently, he feared that this child would arouse others to take up the struggle against him, and by his example lead many souls toward a life of piety. He attempted a number of times to take Joseph's life, but his plans always went awry, for Joseph was protected by the almighty arm of God. He was guarded by the two angels who had been assigned to him. The enemy fumed with rage because he could not achieve his designs. He devised another ruse, whereby, he endeavored to instigate strife and confusion between Joseph's parents. This too failed, because they, animated by their virtue and the fear of God, clearly recognized the snares of their common enemy. By means of their prayers, the devil was brought into confusion and was forced to seek refuge in flight. Satan then attempted an attack upon the domestics of the household, but even this miscarried, for Joseph prayed for them all and God heard his petitions. He would often unite fasting to his prayers, and as a result the enemy found himself deprived of his powers. The devil desisted for a time from his attacks only in order to devise a new plan of action against wait for an opportune occasion to initiate it. But always he found himself vanquished and beaten, for Joseph's prayers were very powerful. The angel who had been assigned to speak to Joseph in his dreams5 continually advised him as to what was incumbent upon him to do in order to overcome the infernal demon. He would inform Joseph as soon as he saw that the devil was preparing to launch another attack that was destined to create a disturbance in the household, and Joseph never failed to carry out the admonitions of the angel. When the proper time arrived, Joseph's mother discarded the use of the diapers and dressed her child. Joseph was very happy about this. He raised his hands yearningly to heaven; it seemed as if he wished to take flight, to go up to the place that contained the object of all his desires. He was often seen in this posture. At other times the mother would see him with his little hands crossed, and pressed tightly against his breast, as if to indicate that he was embracing his Lord, Who through grace abided within him. On another occasion Joseph's parents found him praying with folded hands, completely oblivious to the outer world about him, and so absorbed in contemplation that he seemed to have lost consciousness. In all such instances Joseph's mother was minded to leave him strictly alone. Joseph was inclined to spend whole days in contemplating God and in meditating upon the divine perfections.6 He was instructed in prayer by his angel, but even more fully by God Himself, Who communicated Himself most generously to his soul,7 and permeated it with His spirit. Thus, Joseph advanced daily more and more in the love of God and in the comprehension of the divine perfections. He longed to achieve perfection and holiness in himself, so that he might in some measure resemble his God and make some recompense for His infinite love. For this reason he wished that he would soon be able to walk, for then he would be better able to render to God, by means of his body as well, the homage that was due Him; he could then give external demonstration on his knees of his sentiments of love and submission. God was pleased with these desires of Joseph, and granted his petition, enabling him to walk in a very short time. Footnotes1. The sacred writers and the Fathers of the Church state that the ancient patriarch Joseph was a prototype of our Joseph. Pope Leo XIII wrote on the subject: "Several Fathers of the Church believed what the sacred liturgy also confirms, namely, that the Joseph of antiquity, son of the patriarch Jacob, was a prototype of St. Joseph representing his person and his mission, and that the former's splendor was symbolic of the greatness and glory of the future guardian of the Holy Family (Encyclical Quamquam Pluries).Card. Vives in the Summula of the Introduction to his Summa Josephina illustrates this point magnificently, as can be seen in chap. 53. So did P. Lepicier, De Sancto Joseph, pp. 34-37. [back] Lepicier also proves this point, basing his reasoning on the predestination of St. Joseph who was predestined antecedently and to a more eminent degree than any other man, and also upon his affinity with the Blessed Virgin (De S. Joseph, p. 2, a. 3, num. 7, 8). The same is stated and proved by Card. Vives in the introduction to his Summa Josephina, chap. 41 42; by P. Segneri (Panegyric in Honor of St. Joseph)' by Cornelius a Lapide (in chap. 1, on Matt, in chap. 5:16); by Suarez (p. 3, q. 39, a. 2, disp. 8). We realize that the Church in her liturgy has given some sort of preference to St. John the Baptist by instituting his feast day from the very first centuries, and the feast of St. Joseph much later. She has also inserted in the canon the name of St. John and not of St. Joseph [recently corrected-Trans.]. Also in the Litany of the Saints, the name of St. Joseph comes after that of St. John the Baptist. We have an answer to this. In the first centuries the Church kept St. Joseph somewhat hidden as She feared that by stressing his devotion She would enkindle the heresy of the Cerintians, namely that Joseph was the natural father of Jesus, therefore, the precedence given to the feast of St. John the Baptist. If, moreover, we were to think that the mere fact that the name of Joseph was not inserted in the canon proves that he was inferior to St. John, it would follow that he is to be considered also less than St. Chrysogonus, St. Cosmas, St. Damian, and all the other saints mentioned in it. Who would dare to believe this? The Bollandists also noted (Ad diem 19 Mar. comm. hist. par. 2, p. 6) that the Church of the first centuries thought it more wise to bring the martyrs forward for the veneration of the faithful. It follows that the name of St. John the Baptist, and not that of St. Joseph would be among them. In regard to this precedence of the name of St. John in the Litany of the Saints, Pope Benedict XIV, through whose efforts during the period of time that he was "Promoter of the Faith" the name of Joseph was introduced among them, tells us that when the name of the Baptist was placed before that of Joseph this was not done due to considerations of a higher or lower degree of sanctity, or because of the superiority of one over the other. To think so would be to admit that the Church has arranged the Litany according to the degree of sanctity, a fact that the Church has never stated, and it would be dangerous to admit it. This fact applies also in regard to the angels who precede the Baptist and St. Joseph. According to the wishes of Benedict XIV the name of Joseph was placed after that of the Baptist because he was a confessor and St. John a martyr. St. Joseph is in the same order as the Patriarchs and Prophets, and a confessor was not to be placed before a martyr (see: Benedict XIV, De Servor. Dei, beatif. et canon., Bk. 4, Part. 2, chap. 20; see: Lepicier De S. Joseph, p. 1, a. 1, n. 13, 14). [back] Today the truth has been proclaimed; Maiy had been spared from original sin; the root of sin had never existed in Her soul. This sort of purification, of immunity to the effect of original sin, which was attributed to Mary, is commonly held to exist for Joseph also. He gives every evidence of being a completely purified soul, in whom sin had lost all its efficacy. In the holy home of Nazareth there was no room for sin. On the basis of this consideration we observe an incomparable harmony in the "earthly trinity," i.e., in the Holy Family, which is composed of three persons of unequal dignity, but blended into a very intimate and preeminent moral entity. Jesus is the Son of God in His human as well as in His divine nature. Furthermore He is the source of every grace, the Redeemer without Whom there is no salvation, the Mediator between His Heavenly Father and mankind. Mary is the Mother of God. Her dignity, according to the angelic doctor, borders upon the infinite. In Her the Redeemer has manifested the omnipotence of the Redemption, by preserving Her from original sin. She is merely a creature, but a creature without sin, and because of this She was designated to be the Mediatrix between Her Son, the Savior, and us sinful creatures. Joseph is the spouse of Mary and he partakes of Her dignity. He is a sinner, it is true, because of original sin. But as spouse of the Immaculate Virgin he has been raised to a sphere of such eminent purity that the enticement of sin has, so to speak, been eliminated within him. As a consequence of his privilege to be the spouse of Mary and father of Jesus, he lived on this earth without a shadow of sin (D. Bernard Marechaux O.S.B., La Transcendence de Saint Joseph, in the Dominican magazine, La Vie Spirituelle, 2 anno., Vol. 1, p. 363, 364). [back] However, God can also impart to the soul new concepts through the infusion of intellectual illuminations, and then we have extraordinary mystical states. These are very rare and we can call them, with good reason, "angelic." In fact, in giving the soul these new concepts, God acts upon it as He does upon the angels; He manifests Himself to them through the infusion of intellectual illuminations. We believe that God acted on the soul of Joseph in this same way, communicating with his soul very liberally, as it is stated here. Since Joseph was then growing older, and was coming closer to those great mysteries in which he was to take part, God was preparing him more and more for it by communicating with him more intimately through the infusion of new intellectual concepts and by so increasing his infused wisdom. Therefore, St. Bernard wrote: "Hail, Son of David... to whom God could safely disclose the most sacred and secret mysteries of His heart-to whom as to another David He revealed the undetermined and hidden matters of His wisdom, and to whom He granted an insight into a mystery such as was never to be bestowed upon any earthly prince" (Horn. 2, Sup. Missus est.). [back]
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Using the Consecration Prayer
of St. Louis-Marie de Montfort
I, (Name), a faithless sinner, renew and ratify today in your hands the vows of my Baptism; I renounce forever Satan, his pomps and works; and I give myself entirely to Jesus Christ, the Incarnate Wisdom, to carry my cross after Him all the days of my life, and to be more faithful to Him than I have ever been before.
In the presence of all the heavenly court I choose you this day for my Mother and Queen. I deliver and consecrate to you, as your slave, my body and soul, my goods, both interior and exterior, and even the value of all my good actions, past, present and future; leaving to you the entire and full right of disposing of me, and all that belongs to me, without exception, according to your good pleasure, for the greater glory of God, in time and in eternity.
