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PART B - OTHER OFFICIAL RECOGNITION
OF DEVOTIONS
B1. INCLUSION IN THE LITANY
OF THE SAINTS:
In 1359 Bologna was the site for the first introduction
of the name of St. Joseph into the age-old Litany of the Saints.
In the sixteenth century Dominicans and Carmelites and others were
including St. Joseph in the Litany. After the Tridentine reform
under Pius V, however, St. Joseph's name was omitted, quite possibly
due to printers' error, rather than authoritative decree. After
the reception of numerous petitions and on the recommendation of
Cardinal Lambertini (the future Benedict XIV), on December 19,
1726, Benedict XIII added St. Joseph's name to the Litany. He placed
it after Mary, the angels and John the Baptist, but before all
other saints.
B2. ORDER OF PRECEDENCE IN RELATION
TO ANGELS AND JOHN BAPTIST:
It has long been traditional to give the angels
and particularly the archangel Michael precedence over the saints,
since angels have been seen as higher beings, closer to God in
their nature of pure spirits. The Church recognized, however, the
exception of Mary who precedes the angels in her role as Mother
of God. Some have held that Joseph's intimate role in the mystery
of the Incarnation, as Mary's husband and Jesus' virginal father,
should also qualify him to follow her directly and precede the
angels.
A literalist interpretation of Jesus' words that,
among those born of women, there has arisen no one greater than
John the Baptist (Mt 11:11, Lk 7:28) has led to giving
him general precedence over all other saints except Mary, without
regard for the second clause in Jesus' statement that even the
least in the kingdom of Heaven is greater than John. Also Elizabeth's
words about the babe leaping in her womb during the visitation
(Lk 2:44) have been interpreted to mean that John the Baptist
was sanctified in the womb, whereas no text exists to conclude
that St. Joseph enjoyed such an honor. These ideas were given expression
in the order of listing the angels and saints in the liturgical
texts.
We have seen that in the prayer A cunctis Pius
VII had specified that when the case arose St. Joseph was to follow
the angels and John the Baptist, as was already the case in the
Litany of the Saints. In Inclytum Patriarcham Pius_IX repeated
this order, as did Pius X in 1911, giving the order of precedence
to be followed in the celebration of liturgical feasts, and as
still occurs in the order of the prefaces in our current Roman
Missal. In all of the above, St. Joseph precedes the apostles,
martyrs and all other saints. Following are a few exceptions when
he has been given precedence over John the Baptist or Michael the
archangel.
In 1922 the Marist formula of vows was approved,
placing St. Joseph after Mary and before Michael the archangel
and the other angels and saints. That same year and again in 1925
and 1926 while Pius XI was celebrating solemn pontifical Masses
in St. Peter's Basilica, the invocations placed St. Joseph after
Mary and before St. Michael and all others. In 1968, Paul VI approved
revised rites for the ordination of deacons, priests and bishops,
in which the typical edition of the Pontificale Romanum had
St. Joseph after the angels but before John the Baptist each time
in the Litany of the Saints. In currently published texts for ordination
rites, however, St. Joseph follows St. John the Baptist, as has
been the order since Benedict XIII inserted his name in the Litany
on December 19, 1726.
John Paul II has declared that "there can
be no doubt but that Joseph approached as no other person ever
could that eminent dignity whereby the Mother of God towers
above all creatures." It seems that this declaration, generally
accepted by the Church, should find expression in the ordering
of names in the liturgical texts.
B3. SEVEN SORROWS AND JOYS OF
ST. JOSEPH:
St. John Chrysostom (?407) described the life
of St. Joseph in terms of the "sorrows and joys" that
characterized his earthly existence.
In 1536 John da Fano, an Italian Capuchin, published
a devotion called "the seven Our Fathers of Saint Joseph," in
an appendix to a spiritual work of his. Da Fano presented Saint
Joseph himself speaking to two ship-wrecked monks he had saved
off the coast of Flanders, advising them to recite daily seven
Our Fathers and Hail Marys in honor of his sorrows. The devotion
seems to be modeled after the corresponding devotion to Our Lady
of Sorrows that was enjoying much popularity at the time. Before
long the seven joys were added to the seven sorrows.
The "Seven Sorrows and Joys of Saint Joseph" is
a widespread devotion, whose original formula is attributed to
Venerable Gennaro Sarnelli (?1744). On December 9, 1819 the devotion
was indulgenced by Pius VII. On January 22, 1836 Gregory XVI granted
further indulgences to the "Seven Sundays in Honor of the
Seven Sorrows and Joys of Saint Joseph." Under Pius IX in
1846 these indulgences were granted also to a shorter version for
the sick, and in 1847 were extended for the Seven Sundays. Under
Pius XI, indulgences for the Seven Sorrows were granted again in
1932 and for the Seven Sundays in 1936.
B4. LITANY OF ST. JOSEPH:
The earliest litanies of St. Joseph known thus
far are those of the Carmelite Fr. Jerónimo Gracián
of the Mother of God, published in Rome in 1597 in Italian and
Spanish. It is quite possible that he borrowed these from a booklet
on the Seven Sorrows and Joys of St. Joseph, that the Carpenters'
Guild of Perugia had printed. He most likely added invocations
of his own, however, and the Spanish edition has 49 titles for
St. Joseph, while the Italian edition contains only 21.
During this period many litanies were being issued
to various saints. Some of them contained invocations that appeared
doctrinally dangerous, so that in 1601 under Clement VIII the Holy
Office decreed that all litanies, other than those already approved
(that of the Saints and that of Loreto in honor of Our Lady), must
be submitted for approval before being published for public use.
The hierarchies of Italy and Spain seemed to interpret and implement
this decree in a strict manner, judging by the absence of litanies
of St. Joseph published in these two countries during the seventeenth
century. Most of the rest of Europe witnessed great popular promotion
of these litanies during that century, some even approved by local
bishops, leading to the supposition that their hierarchies interpreted
that the decree applied only to the public recitation of such litanies
and not to their being printed for private use. For the more than
thirty different versions written, some of the most influential
sources were: Carmelite María de San José (1548-1603),
close friend of both St. Teresa of Avila and Fr. Gracián;
St. Francis de Sales, in a 1614 letter to Mother Jane de Chantal;
Jesuit William Nakatenus (1617-1682), who printed versions in German,
Latin, Dutch, and French, adding more invocations to the litany
found in the prayer manual of the St. Joseph Confraternity founded
at the Church of the Holy Savior in Gent, Belgium; Jesuit Paul
de Barry who discovered a Benedictine manuscript with a litany
wherein the invocations to St. Joseph occurred in alphabetical
order from A through V; the Oratorian Denis Amelote (1609-1679);
the monasteries of Paris; St. John Eudes; Jesuits Jacques Coret
and Michel Frie; and the Polish Discalced Carmelites. In the various
litanies, some titles praise St. Joseph, recognizing his role in
Christ's infancy, his union with Mary and his privileges as head
of the Holy Family. Some summarize his life and greatness, while
others list the principle graces one hopes to obtain through his
intercession. Some contain pious opinions never taught by the Church,
such as Joseph's sanctification in the womb and his bodily assumption
into heaven, but these were not condemned by the Church, since
they simply reflected theological ideas of the time.
Official approval of these devotions was long
in coming. In 1863 an archdiocese in New Zealand was given reluctant
permission to use a St. Joseph litany in private, and only to tolerate
its use in public if the faithful would be greatly disturbed by
discontinuing it. Through the turn of the twentieth century, requests
for approval for public use were still being denied. Cardinals,
archbishops, and bishops in France and throughout Europe and America
asked for a litany to be approved, but in 1901 Leo XIII again gave
a negative response. In 1903 the abbot general of the reformed
Cistercians wrote the Holy Father another petition, which included
a specific version proposed for approval. A decision was postponed,
but on March 18, 1909, Pius X did approve and indulgence the version
as presented by the abbot general. The decree reported that it
was granted due to the pope's personal devotion to St. Joseph,
and in response to the petitions of many bishops and superior generals,
and particularly the abbot general of the reformed Cistercians.
B5. ST. JOSEPH TIMES: NOVENA,
MARCH, WEDNESDAYS, NINETEENTH:
As noted, the development of devotion to St. Joseph
was largely centered on his principal feast of March 19. Mainly
in relation to extending the celebration of that feast, other times
came to observed as special occasions for devotion.
Preparatory novenas came to be prayed nine days
before March 19. By briefs of February 10 and March 4, 1713, Clement
XI indulgenced the solemn novena of St. Joseph at the Jesuit Church
of St. Ignatius of Loyola in Rome. This is the first indulgenced
novena to St. Joseph, and is said to be the very first indulgenced
novena of any sort in the city of Rome. In 1849 Pius IX indulgenced
a particular formula written by Joseph Falcone, C.M. The novena
continues to be observed in a variety of ways where St. Joseph
is honored throughout the world.
In 1802 a parish confraternity in Modena had a
booklet printed with the title, "The Month of the Lily, the
Month of March Consecrated to St. Joseph." More popular was
Giuseppe Marconi's "Month of March Consecrated to the Glorious
Patriarch St. Joseph," printed in Rome in 1810 and translated
into several languages. In 1855 Pius IX indulgenced the month of
March devotions in honor of St. Joseph as contained in the Roman
book, "Considerations of the Virtues of the Holy Patriarch
Joseph for Dedicating to him the Month of March." In 1860,
for China and the adjacent kingdoms, the indulgences already granted
to Mary's month were extended also to St. Joseph's month. In 1865
the indulgences granted in 1855, for the use of the Month of March
devotions found in a particular book, were extended to any St.
Joseph devotions for the Month of March. In 1877 the same privilege
was given for observing the month from February 16 or 17 until
March 19, as for the calendar month of March. Leo XIII in Quamquam
pluries of 1889 highly recommended the then common practice
of consecrating the month of March by daily devotions in honor
of the holy patriarch. In 1933 Pius XI increased the indulgence,
favoring the public practice of the devotion. In 1961 John XXIII
thanked the Oblates of St. Joseph for praying the Month of St.
Joseph at St. Joseph's Shrine in Asti, for the success of Vatican
II; shortly after that he told Fr. Lalande that he was preparing
a document to consecrate the month of March to praying to St. Joseph
for the success of the council.
Wednesdays came to be observed as St. Joseph's
particular day of the week. In 1876 the Marist Teaching Brothers
received permission to commemorate St. Joseph every Wednesday in
their recitation of the Little Office of the Blessed Virgin. It
has already been noted that in 1883 the Roman Missal and Breviary
established Wednesday for St. Joseph in assigning Votive Masses
and Offices to the various days of the week. Subsequently on occasion
particular churches were granted additional privileges for Wednesday
votive Masses. At the request of the Sisters of St. Joseph of Philadelphia,
indulgences were granted in 1921 to the faithful who make special
St. Joseph devotions on the first Wednesday of each month, and
these were increased in 1933. A contemporary author, Andrew Doze,
leads us to the reflection that Wednesday, the fourth day of the
week, is the middle day referring both to the first day, Sunday,
the day of the Lord, and the last day, Saturday, the day assigned
to Mary; St. Joseph's intimate relationship with Jesus and Mary
thus make Wednesday his appropriate day.
St. Joseph's feast on March 19 has also lead to
his remembrance on the nineteenth of each month. In 1884 the diocese
of La Paz, Bolivia, received approval of their ancient custom of
saying the votive Office and Mass of St. Joseph on the nineteenth
of each month not impeded. Similar permissions were granted to
others, such as a college oratory in Guatemala and a Carmelite
monastery in Spain. In 1952 the Augustinian Recollects received
perpetual permission to have a sung Votive Mass of St. Joseph on
the nineteenth of each month, in response to their petition which
referred to previous grants they had received, going back to 1700.
B6. CROWNING OF ST. JOSEPH STATUES:
Devotion to St. Joseph has also been expressed
officially by formally authorized crownings of his images. Early
crownings occurred in Bogotá, Colombia, in 1779; in Mexico
City in 1788; in Guanajuato, Mexico, in 1790; and in Kalisz, Poland
in 1796 (repeated in 1985). Pius IX authorized coronations in his
name to take place at Beauvais and Gante in 1872; at Mill Hill,
England, in 1873; and at Frigolet, archdiocese of Aix, in 1874.
Some subsequent crownings were at Paris in 1890; West de Pere,
Wisconsin, in 1892; Seyssinet, diocese of Grenoble, in 1900; Soignies,
Belgium, in 1902; Angers, France, 1906; Barcelona in 1921; Kermaria,
diocese of Vannes, 1921; Montreal 1955; Buenos Aires 1956; Zapotlán
el Grande, now Ciudad Guzmán, Mexico, in 1957; Marfil, diocese
of León, Mexico, in 1959; Rabat, Malta, 1963; Avila 1963;
and Santa Ana, El Salvador, 1987.
In the archives of the Congregation of Sacred
Rites there is a ritual for crowning a statue or painting of St.
Joseph, written sometime between 1870 and 1893, but without any
indication whether or not it was officially approved. On July 14,
1920, the Sacred Congregation did approve the "Rite to be
Observed in Crowning Images of St. Joseph, Spouse of the Blessed
Virgin Mary." This rite was used for the 1921 crowning in
Kermaria. Since the rite was never placed in the Roman Pontifical,
however, it was forgotten for subsequent crownings.
B7. ST. JOSEPH CORDS, SCAPULARS, CANDLES, WATER,
RINGS, BREAD, OIL:
The use of various articles of devotion develops
spontaneously. Church approval eventually may come in the form
of authorizations to bless such articles, an official ritual for
the blessing, and/or indulgences granted to their use. This section
surveys some of the articles of devotion to St. Joseph.
In 1659 an Augustinian Sister in Antwerp, Belgium,
was healed after a cord blessed in honor of St. Joseph was placed
upon her. The "St. Joseph Cincture (or Cord)" has seven
knots, recalling the seven sorrows and joys of St. Joseph. Cinctures
are part of the habit of many religious orders, and by extension
came also to be used as sign of belonging to certain religious
confraternities or sodalities. This devotion existed at least since
1842 in Verona, and in 1859 this diocese received approval from
the Vatican Congregation of Sacred Rites for an extensive formula
for the blessing of St. Joseph cinctures. In 1860 the Confraternity
of the St. Joseph Cincture at St. Nicholas Church in Verona was
established as an Archconfraternity and indulgences were granted
for using the cincture. In 1862 similar indulgences were granted
to the Pious Union of St. Joseph at St. Roch's Church in Rome.
A Pious Union of the Cincture and Perpetual Cultus of St. Joseph
existed also at St. Giles Church in Viterbo, and received certain
privileges again in 1871. In 1892 an Archconfraternity of St. Joseph
was erected in Santa Fe, New Mexico, with authorization to bless
the cinctures and to spread the devotion throughout the United
States and Canada. Faculties to bless the cinctures using the approved
formula were also granted to the archdiocese of Toledo in 1859,
the dioceses of Mallorca and Barcelona in 1862, Teramo (now joined
with Atri) in 1866, and Mazzaro del Vallo in 1873. The Jesuits
received the same faculty in 1864, and so did many individual pastors
and groups. In 1864 Pius IX by apostolic letter granted the faculty
to the Archconfraternity of St. Joseph in Beauvais and to those
confraternities associated to it, commenting that his desire was
that the faithful might be led to live innocent and moral Christian
lives, after the example of St. Joseph's faultless chastity. The
cinctures have sometimes been referred to as "chastity cords." In
1896 Leo XIII had an unpublished list summarizing the faculties
that could be requested from the Congregation of Sacred Rites,
among which were listed the blessing of St. Joseph cinctures, and
in 1903 Pius X confirmed and promulgated this list. In 1933 an
indulgence was granted for wearing the cincture. In 1959 the Missionary
Josephites founded in Mexico by Vilaseca were granted permission
to bless the cords, using the formula approved one hundred years
earlier.
In 1865 a formula was approved for the Camillian
Fathers to bless and impart the "Scapular of the Blessed Virgin
Mary, St. Joseph and St. Camillus." The above-mentioned Pious
Union of St. Joseph at Verona was refused permission to bless and
impose a "St. Joseph Scapular," when they requested it
in 1868. They did obtain an indulgence for it in 1874, but in light
of the previous refusal, this had to be sanated and confirmed by
the Holy See in 1880, with the specification that a new version
of the scapular be used with St. Joseph holding the Child in his
arms. In 1883 a formula was approved for the blessing. In 1888
the Discalced Augustinians in the Philippines were granted permission
to impose the scapular, and in 1892 the Bishop of Saint-Hyacinth,
Canada, was permitted the same. In 1884 Leo XIII verbally approved
the St. Joseph Scapular which was begun by a third order Franciscan
sister at Lons-le-Saulnier in the Saint-Claude diocese in France,
and which was entrusted to the Capuchins, and in 1893 he formally
authorized the Minister General of the Capuchins to delegate priests
to bless and impart the scapular, using the form and color approved
for Verona. In 1893 the scapular was indulgenced and in 1895 options
for the form were clarified.
In 1875 the Archbishop of Mexico City was authorized
to delegate his suffragan bishops and other priests to bless candles
on the Feast of St. Joseph, praying for protection from lightning
and storms. In 1891 a pastor in the diocese of Tlaxcala, Mexico,
was permitted to bless candles in honor of St. Joseph. This blessing
and one for St. Joseph rings were also included in the 1896 and
1903 lists of faculties that could be requested from the Holy See.
In 1903 a "Rite for Blessing St. Joseph Water" was approved
for all of Mexico. In 1908 the superior generals of the Calced
and Discalced Carmelites were authorized to delegate their own
confreres to bless rosaries and rings in honor of St. Joseph. In
1960 Vilaseca's Josephite Missionaries received a five year permission
to bless cinctures, rings, rosaries, scapulars, candles, and water
in honor of St. Joseph.
An ancient tradition of "St. Joseph's Table" has
its roots in sixteenth century Sicily, when St. Joseph aided the
people in time of famine and they in turn offered him food in gratitude
for their prosperity. In many parts of the world, the custom continues
of joining in thanksgiving on March 19 and sharing "St. Joseph's
Bread" with the poor. In 1989 the Book of Blessings was
approved for use in the United States, with a proper "Order
for the Blessing of St. Joseph's Table" on March 19.
Since the times of its founder, Blessed Brother
André Bessette, the Saint Joseph Oratory in Montreal has
used "St. Joseph Oil."
B8. INCLUSION IN DIVINE PRAISES
AT BENEDICTION:
The Sisters of St. Joseph, centered in Aubenas,
France, were granted permission in 1879 to add invocations to St.
Joseph, "foster father of Jesus, husband of Mary, patron of
the Catholic Church," in prayers with the Blessed Sacrament
exposed after Benediction. In a 1908 audience, Pius X responded
to Bishop Émile Grouard that it was up to local bishops
to decide whether or not to add "Blessed be St. Joseph, Spouse
of the Virgin Mary" to the divine praises. In 1911 the acts
of the First Plenary Council of Quebec were approved, including
the addition of the above invocation to the divine praises. In
1920 Bishop Grouard asked the Holy Father to extend the Canadian
practice to the whole Church. That same year the Sisters of St.
Joseph of Chambéry, France, were allowed to add in all their
houses throughout the world "Blessed be the Holy Spouse of
the Blessed Virgin Mary." On February_23, 1921, Benedict XV
decreed that the invocation "Blessed be St. Joseph, her most
chaste spouse" be added to the divine praises throughout the
entire Church. These same divine praises are still widely used,
although the current rite for Benediction of the Blessed Sacrament
says only that on reposition of the Blessed Sacrament the people
may sing or say an acclamation.
Larry M.
Toschi, O.S.J.
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