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What image comes to mind when we think of
St. Joseph? Although much contemporary art shows him to be young
and manly, we are probably familiar with traditional paintings
portraying him as quite old. He is seen as a grandfather in the
background at the stable of Bethlehem, a balding man with a flowering
staff, or on his deathbed with Jesus at his side and a much younger
Mary nearby. What is the origin of these various images?
Here we wish to examine strictly what we know from the one original
source: the inspired Word of God, known as Sacred Scripture, or
more commonly "the Bible." Although the biographical and historical
data therein may seem sparse, the essential role of the authentic
Joseph of Nazareth is clearly seen. This role exhibits an import
far beyond and at times in evident contradiction to the decrepit
image mentioned above. Such an image came, not from Scripture,
but from certain early Christian writings known as the "Apocrypha." The
Church never considered these writings to be historical, nor to
be a part of the inspired Scriptures, but since the writings supplied
the missing graphic details for which the imagination yearns, they
did have their influence on preaching, art, and liturgy.
Foremost among these apocrypha is The Protoevangelium of
James. Originally written around the second half of the
second century, the aim of the book was to glorify Mary, which
required showing that the Gospel phrases regarding Jesus' "brothers" did
not cast doubt upon her virginity. The work was therefore attributed
to James, "the brother of the Lord," and offered the explanation
that Joseph was already an old widower with children, when in
the presence of the high priest a dove flew from his staff and
hovered over his head, as a sign of his being chosen, not as
husband, but as guardian for young Mary. Here too was introduced
the interpretation that on hearing of Mary's pregnancy, Joseph
suspected that she had been unfaithful.
None of these assertions of the Protoevangelium was
grounded in Scripture, and most of the portrayal is contrary to
that of the Church's official teaching as summed up most recently
in the Apostolic Exhortation Guardian of the Redeemer by
Pope John Paul II. The fact that this story was so influential
particularly during the first fifteen centuries, however, probably
accounts for the sparsity of devotion during those centuries to
the man closest to Jesus and Mary. It certainly necessitates a
study of Joseph in Sacred Scripture, a study that attempts to avoid
the legendary interpretations and accretions that have arisen.
Matthew's Gospel is certainly the principal material of this
study. Its first two chapters, often called an "infancy narrative," have
Joseph as a central character. In them he also echoes the patriarch
Joseph, so that the Old Testament passages referring to him must
also be studied to understand the enlightening similarities. Matthew
13:55 refers to Joseph in passing by calling Jesus "the carpenter's
son."
The other biblical book of great importance is Luke's Gospel.
Unlike that of Matthew, its infancy narrative, found in its first
two chapters, centers on Mary and on literary parallels between
Jesus and John the Baptist. Joseph nevertheless is still presented
as a most important figure, necessary to understand fully the mystery
of the Incarnation, birth and childhood of Jesus. Luke relates
information totally lacking in Matthew. Joseph is also referred
to in Luke 3:23 and 4:22.
John's Gospel mentions Joseph in only two verses, 1:45 and 6:42,
and Mark's Gospel not at all. This also must be treated briefly.
Once we have examined these passages, we will be able to draw
some conclusions about Saint Joseph in Sacred Scripture. It will
be helpful to read this chapter with Bible in hand, following along
the passages explained and the verses referenced.
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