Saint Joseph

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This article is about the husband of Mary, the mother of Jesus. For other saints and uses, see Saint
Joseph (disambiguation). For the Joseph of Genesis, see Joseph (patriarch).

Saint Joseph

Saint Joseph with the Infant Jesus by Guido Reni, c. 1635

Spouse of the Blessed Virgin Mary

Legal father of Jesus

Prince and Patron of the Universal Church

Venerated in All Christian denominations which venerate saints

Feast 19 March – Saint Joseph, Husband of Mary (Western Christianity)

The third Wednesday after Easter Sunday-The Solemnity of Saint Joseph, spouse of the Blessed

Virgin Mary and Patron of the Universal Church (Roman Catholic Church)

1 May – Memorial of Saint Joseph the Worker (Catholic Church)

 The Sunday after the Nativity of the Lord (Eastern Christianity)

Attributes Carpenter's square or tools, the infant Jesus, staff with lily blossoms, two turtle doves, rod

of spikenard.

Patronage Catholic Church, unborn children, fathers, immigrants, workers, employment, explorer,

pilgrims, traveller, carpenters, realtors, against doubt and hesitation, and of a happy

death, Belgium, From the State of Ceará and the city

of Macapá in Brazil, Canada, Croatia, Korea, Indonesia, Zapotlan in Mexico, Vietnam, Tagbilaran

City, Bohol, Mandaue City, Cebu, Philippines, and many others.

Part of a series on

Josephology
of the Catholic Church

Saint Joseph (c. 1640) by Guido Reni.

General articles

 Saint Joseph

 Holy Family

o marriage

 Saint Joseph's dreams

 Saint Joseph's Day

 Prayers and devotions

 Prayer

 Novena

 Chaplet

 Scapular

 Cord

Organisations

 Sisters of St. Joseph

 Josephite Fathers

 Oblates of St. Joseph

Papal documents

 Quamquam pluries

 Redemptoris custos

Catholicism portal

 v

 t

 e

Joseph (Hebrew: ‫יֹוסֵ ף‬, romanized: Yosef; Greek: Ἰωσήφ, romanized: Ioséph) is a figure in the canonical
gospels who was married to Mary, Jesus' mother, and was Jesus' legal father. According
[1]

to Epiphanius and the apocryphal History of Joseph the Carpenter Joseph was the father of James,
Joses, Jude, Simon, and at least two daughters from a marriage which predated the one with Mary,
a belief that is accepted by some Christian denominations. Perspectives on Joseph as a historical
figure are distinguished by some persons from a theological reading of the Gospel texts. [2]

Joseph is venerated as Saint Joseph in the Catholic Church, Orthodox Church, Oriental Orthodox
Church, Anglicanism and Lutheranism. In Catholic traditions, Joseph is regarded as the patron
[3][4]

saint of workers and is associated with various feast days. Pope Pius IX declared him to be both the
patron and the protector of the Catholic Church, in addition to his patronages of the sick and of a
happy death, due to the belief that he died in the presence of Jesus and Mary. In popular piety,
Joseph is regarded as a model for fathers and has also become patron of various dioceses and
places.
Several venerated images of Saint Joseph have been granted a canonical coronation by a pope. In
popular religious iconography he is associated with lilies or a spikenard. With the present-day growth
of Mariology, the theological field of Josephology has also grown and since the 1950s centers for
studying it have been formed. [5][6]

Contents
 1In the New Testament
 2Mentions in the Gospels
o 2.1Lineage
o 2.2Professional life
o 2.3Modern appraisal
 3Later apocryphal writings
 4Veneration
o 4.1Feast days
 5Patronage
o 5.1Places, churches and institutions
o 5.2Prayers and devotions
 6In art
o 6.1Chronology of Saint Joseph's life in art
 7See also
 8Notes
 9Sources
 10Further reading
 11External links

In the New Testament[edit]

Dream of St Joseph, c. 1625-1630, by Gerard Seghers

The epistles of Paul are generally regarded as the oldest extant Christian writings, if James is
omitted from the candidacy. These mention Jesus' mother (without naming her), but do not refer to
[7]

his father. The Book of Mark, believed to be the first gospel to be written and with a date about two
decades after Paul, also does not mention Jesus' father. [8]

The first appearance of Joseph is in the gospels of Matthew and Luke, from around 80–90 AD. Each
contains a genealogy of Jesus showing ancestry from King David, but through different sons;
Matthew follows the major royal line from Solomon, while Luke traces another line back to Nathan,
another son of David and Bathsheba. Consequently, all the names between David and Joseph are
different. The issue of reconciling the two accounts has been the subject of debate. Some scholars
such as Harry A. Ironside reconcile the genealogies by viewing the Solomonic lineage in Matthew as
Joseph's major royal line, and the Nathanic lineage in Luke to be Mary's minor line.[9]

Like the two differing genealogies, the infancy narratives appear only in Matthew and Luke and take
different approaches to reconciling the requirement that the Messiah be born in Bethlehem with the
tradition that Jesus in fact came from Nazareth. In Matthew, Joseph obeys the direction of an angel
to marry Mary. Following the birth of Jesus in Bethlehem, Joseph is told by an angel in a dream
to take the family to Egypt to escape the massacre of the children of Bethlehem planned by Herod,
the ruler of the Roman province of Judea. Once Herod has died, an angel tells Joseph to return, but
to avoid Herod's son he takes his wife and the child to Nazareth in Galilee and settles there. Thus in
Matthew, the infant Jesus, like Moses, is in peril from a cruel king, like Moses he has a (fore)father
named Joseph who goes down to Egypt, like the Old Testament Joseph this Joseph has a father
named Jacob, and both Josephs receive important dreams foretelling their future. [10]

In the Gospel book of Luke, Joseph already lives in Nazareth, and Jesus is born in Bethlehem
because Joseph and Mary have to travel there to be counted in a census. Subsequently, Jesus was
born there. Luke's account makes no mention of him being visited by angels (Mary and various
others instead receive similar visitations), the Massacre of the Innocents, or of a visit to Egypt.
The last time Joseph appears in person in any Gospel book is in the story of the Passover visit to the
Temple in Jerusalem when Jesus is 12 years old, found only in Luke. No mention is made of him
thereafter. The story emphasizes Jesus' awareness of his coming mission: here Jesus speaks to
[11]

his parents (both of them) of "my father," meaning God, but they fail to understand (Luke 2:41–51).
Christian tradition represents Mary as a widow during the adult ministry of her son. Joseph is not
mentioned as being present at the Wedding at Cana at the beginning of Jesus' mission, nor at
the Passion at the end. If he had been present at the Crucifixion, he would under Jewish custom
have been expected to take charge of Jesus' body, but this role is instead performed by Joseph of
Arimathea. Nor would Jesus have entrusted his mother to the care of John the Apostle if her
husband had been alive. [12]

While none of the Gospels mentions Joseph as present at any event during Jesus' adult ministry,
the synoptic Gospels share a scene in which the people of Nazareth, Jesus' hometown, doubt Jesus'
status as a prophet because they know his family. In Mark 6:3, they call Jesus "Mary's son" instead
of naming his father. In Matthew, the townspeople call Jesus "the carpenter's son," again without
naming his father. (Matthew 13:53–55) In Luke 3:23 NIV: "Now Jesus himself was about thirty years
old when he began his ministry. He was the son, so it was thought, of Joseph, the son of Heli," (Luke
4:16–30); or alternatively punctuated: "(ὡς ἐνομ. τοῦ Ἰωσὴφ) τοῦ Ἡλί, ‘the son (as supposed of
Joseph, but in reality) of Heli'". In Luke the tone of the contemporary people is positive, whereas in
[13]

Mark and Matthew it is disparaging. This incident does not appear at all in John, but in a parallel
[14]

story the disbelieving neighbors refer to "Jesus the son of Joseph, whose father and mother we
know" (John 6:41–51).

Mentions in the Gospels[edit]

No. Event Matthew Mark Luke John

1 Joseph lived in Nazareth Luke 2:4

2 Genealogy of Jesus Matthew 1:1–17 Solomon to Jacob Luke 3:23 Nathan to Heli

3 Joseph Betrothed to Mary Matthew 1:18

4 Angel visits Joseph (1st dream) Matthew 1:20–21

5 Joseph and Mary travel to Bethlehem Luke 2:1–5

No. Event Matthew Mark Luke John

6 Birth of Jesus Matthew 1:25 Luke 2:6–7

7 Temple presentation Luke 2:22–24

8 Angel tells Joseph to flee (2nd dream) Matthew 2:13

9 Flight into Egypt Matthew 2:14–15

10 Angel tells Joseph to return to Nazareth (3rd dream) Matthew 2:19–20

11 Joseph and family settle in Nazareth Matthew 2:21–23 Luke 2:39

12 Finding Jesus in the Temple Luke 2:41–51

13 Holy Family John 6:41–42

Lineage[edit]
Joseph appears in Luke as the father of Jesus and in a "variant reading in
Matthew". Matthew and Luke both contain a genealogy of Jesus showing his ancestry from David,
[15]

but through different sons; Matthew follows the major royal line from Solomon, while Luke traces
another line back to Nathan, another son of David and Bathsheba. Consequently, all the names
between David and Joseph are different. According to Matthew 1:16 "Jacob begat Joseph the
husband of Mary", while according to Luke 3:23, Joseph is said to be "the son of Heli".
The variances between the genealogies given in Matthew and Luke are explained in a number of
ways; one possibility is that Matthew's genealogy traces Jesus' legal descent, according to Jewish
law, through Joseph; while Luke's genealogy traces his actual physical descent through Mary, [9][16]

Professional life[edit]
Christ in the House of his Parents, 1850, by John Everett Millais

In the Gospels, Joseph's occupation is mentioned only once. The Gospel of Matthew [13:55]
asks about
Jesus:
Is not this the carpenter's son (ho tou tektōnos huios)?
Joseph's description as a "tekton" (τέκτων) has been traditionally translated into English as
"carpenter", but is a rather general word (from the same root that gives us "technical" and
"technology"[1]) that could cover makers of objects in various materials. The Greek term evokes an [17]

artisan with wood in general, or an artisan in iron or stone. But the specific association with
[18]
woodworking is a constant in Early Christian tradition; Justin Martyr (died c. 165) wrote that Jesus
made yokes and ploughs, and there are similar early references. [19]

Joseph the Carpenter, by Georges de La Tour, c. 1645

Other scholars have argued that tekton could equally mean a highly skilled craftsman in wood or the
more prestigious metal, perhaps running a workshop with several employees, and noted sources
recording the shortage of skilled artisans at the time. Geza Vermes has stated that the terms
[20]

'carpenter' and 'son of a carpenter' are used in the Jewish Talmud to signify a very learned man, and
he suggests that a description of Joseph as 'naggar' (a carpenter) could indicate that he was
considered wise and highly literate in the Torah. At the time of Joseph, Nazareth was an obscure
[21]

village in Galilee, about 65 kilometres (40 mi) from the Holy City of Jerusalem, and is barely
mentioned in surviving non-Christian texts and documents. Archaeology over most of the site is
[22][23][24][25]

made impossible by subsequent building, but from what has been excavated and tombs in the area
around the village, it is estimated that the population was at most about 400. It was, however, only [26]

about 6 kilometres from the city of Sepphoris, which was destroyed and depopulated by the Romans
in 4 BC, and thereafter was expensively rebuilt. Analysis of the landscape and other evidence
suggest that in Joseph's lifetime Nazareth was "oriented towards" the nearby city, which had an [27]

overwhelmingly Jewish population although with many signs of Hellenization, and historians have [28]

speculated that Joseph and later Jesus too might have traveled daily to work on the rebuilding.
Specifically the large theatre in the city has been suggested, although this has aroused much
controversy over dating and other issues. Other scholars see Joseph and Jesus as the general
[29]

village craftsmen, working in wood, stone and metal on a wide variety of jobs. [30]

Modern appraisal[edit]
The name "Joseph" is found almost exclusively in the genealogies and the infancy
narratives. Modern positions on the question of the relationship between Joseph and the Virgin
[31][32]

Mary vary. The Eastern Orthodox Church, which names Joseph's first wife as Salome, holds that
Joseph was a widower and merely betrothed, but never married, to Mary, and that references to [33]

Jesus' "brothers" are to children of Joseph and Salome. The position of the Catholic Church, derived
from the writings of Jerome, is that Joseph was the husband of Mary, but that references to Jesus'
"brothers" should be understood to mean cousins or step-brothers. Such usage is prevalent
throughout history, and occurs elsewhere in the Bible. Abraham's nephew Lot (Genesis 11:26-28)
was referred to as his brother (Genesis 14:14), as was Jacob's uncle Laban (Genesis 29:15). Jesus
himself frequently used the word "brother" as a generic term for one's fellow man. This custom has
continued into modern times, with close friends, colleagues, and fellow churchgoers often called
"brothers and sisters." Generally, certain Protestants and other groups opposed to the Roman
Catholic teaching read "brothers and sisters" of Jesus as referring specifically to children born of
Mary. In both cases, the church doctrine of the Perpetual Virginity means that Joseph and Mary
never had sexual relations. The Protestant churches, following the tenet of Virgin Birth but not that of
Perpetual Virginity, hold no strong views on the subject. [34]

The term kiddushin, which refers to the first part of a two-part marriage, is frequently translated as
"betrothal". Couples who fulfill the requirements of the kiddushin are married, until death or
divorce. [35][36][37]

Later apocryphal writings[edit]

Holy Family with bird, c. 1650, by Bartolomé Esteban Murillo

The canonical gospels created a problem: they stated clearly that Mary was a virgin when she
conceived Jesus, and that Joseph was not his father; yet Joseph's paternity was essential to
establish Jesus' Davidic descent. The theological situation was complicated by the gospel
references to Jesus' "brothers and sisters" (repeated in Paul, where James is called the "brother of
Christ"), and by the fact that Jesus was described unambiguously by John and Matthew as
"Joseph's son" and "the carpenter's son." From the 2nd century to the 5th writers tried to explain
[38]

how Jesus could be simultaneously the "son of God" and the "son of Joseph". [38]

The first to offer a solution was the apocryphal Protoevangelium of James, written about 150 AD.
The original gospels never refer to Joseph's age, but the author presents him as an old man chosen
by lot (i.e., by God) to watch over the Virgin. Jesus' brothers are presented as Joseph's children by
an earlier marriage, and his years and righteousness explain why he has not yet had sex with his
wife: "I received her by lot as my wife, and she is not yet my wife, but she has conceived by the Holy
Spirit." [39]

The Protoevangelium was extremely popular, but it leaves open the possibility that Joseph might
have had relations with Mary after the birth of Jesus ("she is not yet my wife..."). A few centuries later
the developing doctrine that Mary was a virgin not only at the time of the conception and birth of
Christ, but throughout her life, meant that this possibility had to be excluded.
The apocryphal History of Joseph the Carpenter, written in the 5th century and framed as a
biography of Joseph dictated by Jesus, describes how Joseph, aged 90 (the Protoevangelium had
not given Joseph a specific age), a widower with four sons and two daughters, is given charge of the
twelve-year-old Mary, who then lives in his household raising his youngest son James the Less (the
supposed author of the Protoevangelium) until she is ready to be married at age 14½. Joseph's
death at the age of 111, attended by angels and asserting the perpetual virginity of Mary, takes up
approximately half the story. [40]

According to the bishop of Salamis, Epiphanius, in his work The Panarion (AD 374–375) "Joseph
became the father of James and his three brothers (Joses, Simeon, Judah) and two sisters (a
Salome and a Mary or a Salome and an Anna ) with James being the eldest sibling. James and his
[41] [42]
siblings were not children of Mary but were Joseph's children from a previous marriage. After
Joseph's first wife died, many years later when he was eighty, "he took Mary (mother of Jesus)". [43][44]

Eusebius of Caesarea relates in his Church History (Book III, ch. 11) that "Hegesippus records
that Clopas was a brother of Joseph and an uncle of Jesus." Epiphanius adds that Joseph and
[45]

Cleopas were brothers, sons of "Jacob, surnamed Panther." [46]

Origen quotes the Greek philosopher, Celsus (from his work On the True Doctrine, c. 178 AD), as
controversially asserting that Joseph left Mary upon learning of her pregnancy: "...when she was
pregnant she was turned out of doors by the carpenter to whom she had been betrothed, as having
been guilty of adultery, and that she bore a child to a certain soldier named Panthera." Origen,
[47]

however, argues that Celsus' claim was simply a concoction used by early non-Christians to explain
away the virginal birth story. [48]

The Catholic Encyclopedia citing the texts contained in the apocryphal writings writes that:
When forty years of age, Joseph married a woman called Melcha or Escha by some, Salome by
others; they lived forty-nine years together and had six children, two daughters and four sons, the
youngest of whom was James (the Less, "the Lord's brother"). A year after his wife's death, as the
priests announced through Judea that they wished to find in the tribe of Judah a respectable man to
espouse Mary, then twelve to fourteen years of age. Joseph, who was at the time ninety years old,
went up to Jerusalem among the candidates; a miracle manifested the choice God had made of
Joseph, and two years later the Annunciation took place. These dreams, as St. Jerome styles them
[...] are void of authority; they nevertheless acquired in the course of ages some popularity; in them
some ecclesiastical writers sought the answer to the well-known difficulty arising from the mention in
the Gospel of "the Lord's brothers"; from them also popular credulity has, contrary to all probability,
as well as to the tradition witnessed by old works of art, retained the belief that St. Joseph was an
old man at the time of marriage with the Mother of God. [49]

Veneration[edit]

Nativity by Martin Schongauer (1475–1480)

Holy Family with the Holy Spirit by Murillo, 1675–1682

The earliest records of a formal devotional following for Saint Joseph date to the year 800 and
references to him as Nutritor Domini (educator/guardian of the Lord) began to appear in the 9th
century, and continued growing to the 14th century. Thomas Aquinas discussed the necessity of
[50][51][52]

the presence of Saint Joseph in the plan of the Incarnation for if Mary had not been married, the
Jews would have stoned her and that in his youth Jesus needed the care and protection of a human
father. [53][54]

In the 15th century, major steps were taken by Bernardine of Siena, Pierre d'Ailly and Jean
Gerson. Gerson wrote Consideration sur Saint Joseph and preached sermons on Saint Joseph at
[50]

the Council of Constance. In 1889 Pope Leo XIII issued the encyclical Quamquam pluries in which
[55]

he urged Catholics to pray to Saint Joseph, as the patron of the Church in view of the challenges
facing the Church. [56]

Josephology, the theological study of Saint Joseph, is one of the most recent theological
disciplines. In 1989, on the occasion of the centenary of Quamquam pluries Pope John Paul
[57]

II issued Redemptoris Custos (Guardian of the Redeemer), which presented Saint Joseph's role in
the plan of redemption, as part of the "redemption documents" issued by John Paul II such
as Redemptoris Mater to which it refers. [58][59][60][61]

Together with the Blessed Virgin Mary and the Child Jesus, Joseph is one of the three members of
the Holy Family; since he only appears in the birth narratives of the Gospels, Jesus is depicted as a
child when with him. The formal veneration of the Holy Family began in the 17th century by François
de Laval.
In 1962, Pope John XXIII inserted the name of Joseph in the Canon of the Mass, immediately after
that of the Blessed Virgin Mary. In 2013, Pope Francis had his name added to the three
other Eucharistic Prayers. [62]

Feast days[edit]
Main article: Saint Joseph's Day
March 19, Saint Joseph's Day, has been the principal feast day of Saint Joseph in Western
Christianity since the 10th century, and is celebrated by Catholics, Anglicans,
[63][64]

many Lutherans and other denominations. In Eastern Orthodoxy, the feast day of Saint Joseph is
[65]

celebrated on the First Sunday after the Nativity of Christ. In the Roman Catholic church, the Feast
of St. Joseph (19 March) is a solemnity (first class if using the Tridentine calendar), and is
transferred to another date if impeded (i.e., 19 March falling on Sunday or in Holy Week).

Feast of Saint Joseph

Saint Joseph with the Infant Jesus by Guido Reni, c 1635

Observed by Catholic Church

Lutheran Church

Celebrations Carrying blessed fava beans, wearing red-coloured clothing, assembling home

altars dedicated to Saint Joseph, attending a Saint Joseph's Day parade

Observances Church attendance at Mass or Divine Service

Begins 19 March

Frequency annual

Popular customs among Christians of various liturgical traditions observing Saint Joseph's Day are
attending Mass or the Divine Service, wearing red-coloured clothing, carrying dried fava beans that
have been blessed, and assembling home altars dedicated to Saint Joseph. [66]
In Sicily, where Saint Joseph is regarded by many as their patron saint, and in many Italian-
American communities, thanks are given to Saint Joseph (San Giuseppe in Italian) for preventing a
famine in Sicily during the Middle Ages. According to legend, there was a severe drought at the time,
and the people prayed for their patron saint to bring them rain. They promised that if God answered
their prayers through Joseph's intercession, they would prepare a large feast to honor him. The rain
did come, and the people of Sicily prepared a large banquet for their patron saint. The fava
bean was the crop which saved the population from starvation and is a traditional part of Saint
Joseph's Day altars and traditions. Giving food to the needy is a Saint Joseph's Day custom. In
some communities it is traditional to wear red clothing and eat a Neapolitan pastry known as
a zeppola (created in 1840 by Don Pasquale Pinatauro in Napoli) on Saint Joseph's Day. Maccu di
[67]

San Giuseppe is a traditional Sicilian dish that consists of various ingredients and maccu that is
prepared on this day. Maccu is a foodstuff and soup that dates to ancient times which is prepared
[68]

with fava beans as a primary ingredient.[68]

Upon a typical Saint Joseph's Day altar, people place flowers, limes, candles, wine, fava beans,
specially prepared cakes, breads, and cookies (as well as other meatless dishes), and zeppole.
Foods are traditionally served containing bread crumbs to represent saw dust since Joseph was a
carpenter. Because the feast occurs during Lent, traditionally no meat was allowed on the
celebration table. The altar usually has three tiers, to represent the Trinity.
[69]

In 1870, Pope Pius IX declared Joseph patron of the Universal Church and instituted another feast,
a solemnity with an octave, to be held in his honour on Wednesday in the second week after Easter.
The 1870 feast was replaced in the 1955 General Roman Calendar of Pope Pius XII by the Feast of
"Saint Joseph the Worker", to be celebrated on 1 May. This date coincides with the
secular International Workers' Day promoted by the labour movement and left-wing parties since the
1890s, and reflects Joseph's status as patron saint of workers. Catholic and other Christian
teachings and stories about or relating to Joseph and the Holy Family frequently stress his patience,
persistence, courage, and hard work. The Feast of Saint Joseph the Worker (1 May) is an Optional
Memorial, and so is omitted if impeded, unless the day is raised to a higher rank because Saint
Joseph is the patron of the church, diocese, place, or institution. (However, the 1 May celebration is
1st class in the Tridentine calendar, so in it Saint Joseph the Worker was celebrated on 2 May in
2008 because 1 May was Ascension Thursday and in 2011 because 1 May was in the Easter
octave.)

Patronage[edit]
Pope Pius IX proclaimed Saint Joseph the patron of the Universal Church in 1870. Having died in
the "arms of Jesus and Mary" according to Catholic tradition, he is considered the model of the pious
believer who receives grace at the moment of death, in other words, the patron of a happy death. [70]

Saint Joseph is the patron saint of a number of cities, regions and countries, among them
the Americas, Austria, Belgium, Canada, China, Croatia, Indonesia, Mexico, Korea, Peru,
the Philippines and Vietnam, as well as of families, fathers, expectant mothers (pregnant women),
explorers, pilgrims, travelers, immigrants, house sellers and buyers, craftsmen, engineers, and
working people in general.
Places, churches and institutions[edit]
Main articles: St. Joseph's Cathedral, List of churches named after Saint Joseph, and List of places
named after Saint Joseph

See also: Saint Joseph's (disambiguation) and São José

Saint Joseph's Oratory, Montreal, the largest church in Canada.

Many cities, towns, and locations are named after Saint Joseph. According to the National
Geospatial-Intelligence Agency, the Spanish form, San Jose, is the most common place name in the
world. Probably the most-recognized San Joses are San José, Costa Rica, and San Jose,
California, United States, given their name by Spanish colonists. Joseph is the patron saint of
the New World; and of the regions Carinthia, Styria, Tyrol, Sicily; and of several main cities and
dioceses.
Many churches, monasteries and other institutions are dedicated to Saint Joseph. Saint Joseph's
Oratory is the largest church in Canada, with the largest dome of its kind in the world after that
of Saint Peter's Basilica in Rome. Elsewhere in the world churches named after the saint may be
known as those of San Giuseppe, e.g. San Giuseppe dei Teatini, San José, e.g. Metropolitan
Cathedral of San José or São José, e.g. in Porto Alegre, Brazil.
The Sisters of St. Joseph were founded as an order in 1650 and have about 14,013 members
worldwide. In 1871, the Josephite Fathers of the Roman Catholic Church were created under the
patronage of Joseph, intending to work with the poor. The first Josephites in America re-devoted
their part of the Order to ministry within the newly emancipated African American community.
The Oblates of St. Joseph were founded in 1878 by St. Joseph Marello. In 1999 their Shrine of Saint
Joseph the Guardian of the Redeemer was named after the Apostolic exhortation Redemptoris
Custos. [71]

Prayers and devotions[edit]

Altar of St. Joseph, Billafingen, Germany.

In the Eastern Orthodox Church, during the feast day of Saint Joseph the following hymn is chanted:
Verily, Joseph the betrothed, saw clearly in his old age that the foresayings of the Prophets had
been fulfilled openly; for he was given an odd earnest,
receiving inspiration from the angels,
who cried, Glory to God; for he hath bestowed peace on earth.
In the Catholic tradition, just as there are prayers for the Seven Joys of Mary and Seven Sorrows of
Mary, so there are also prayers for the seven joys and seven sorrows of Saint Joseph; these include
prayers for daily protection, vocation, happy marriage, happy death, and hopeless cases; specific [72]

prayers, novenas and devotions include the Prayer to Saint Joseph and the Novena to Saint
Joseph. St. Francis de Sales included Saint Joseph along with Virgin Mary as saints to be invoked
[73]

during prayers in his Introduction to the Devout Life, Saint Teresa of Avila attributed her recovery of
[74]

health to Saint Joseph and recommended him as an advocate, and Saint Therese of Lisieux stated [75]

that for a period of time, every day she prayed to "Saint Joseph, Father and Protector of Virgins..."
and felt safe and protected from danger as a result, and Pius X composed a prayer to Saint Joseph
[76]

which begins: [77]

Glorious St. Joseph, pattern of all who are devoted to toil,

obtain for me the grace to toil, in the spirit of penance,
in order to thereby atone for my many sins...
There is a belief that planting a statue of St. Joseph on a house will help sell the house. [78]

In art[edit]

Saint Joseph with the Flowering Rod, by Jusepe de Ribera, early 1630s. Ribera conveys the unexpected wonder of the moment with the lighting from above. Brooklyn Museum

Up to about the 17th century Joseph tends to be depicted as a man advanced in years, with grey
hair, often balding, occasionally frail, a comparatively marginal figure alongside Mary and Jesus if
not entirely in the background, passive other than when leading them on their flight to Egypt. Joseph
is shown mostly with a beard, not only in keeping with Jewish custom, but also because – although
the Gospel accounts do not give his age – later literature tends to present him as an old man at the
time of his wedding to Mary. This depiction arose to allay concerns about both the celibacy of the
newly wedded couple, the mention of brothers and sisters of Jesus in the canonical
[citation needed]

Gospels, and Joseph's other children spoken of in apocryphal literature – concerns discussed very
[79]

frankly by Jean Gerson for example, who nonetheless favoured showing him as a younger man. [80]
In recent centuries – in step with a growing interest in Joseph's role in Gospel exegesis – he himself
has become a focal figure in representations of the Holy Family. He is now often portrayed as a
younger or even youthful man (perhaps especially in Protestant depictions), whether going about his
work as a carpenter, or participating actively in the daily life of Mary and Jesus as an equal and
openly affectionate member. Art critic Waldemar Januszczak however emphasises the
[81]

preponderance of Joseph's representation as an old man and sees this as the need, " to explain
away his impotence: indeed to symbolise it. In Guido Reni's Nativity, Mary is about 15, and he is
about 70 – for the real love affair – is the one between the Virgin Mary and us. She is young. She is
perfect. She is virginal – it is Joseph's task to stand aside and let us desire her, religiously. It takes a
particularly old, a particularly grey, a particularly kindly and a particularly feeble man to do that.
...Banished in vast numbers to the backgrounds of all those gloomy stables in all
those ersatz Bethlehems, his complex iconographic task is to stand aside and let his wife be
worshipped by the rest of us." However Carolyn Wilson challenges the long-held view that pre-
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Tridentine images were often intended to demean him. According to Charlene Villaseñor Black,
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"Seventeenth-century Spanish and Mexican artists reconceptualized Joseph as an important figure,

... representing him as the youthful, physically robust, diligent head of the Holy
Family." In Bartolomé Esteban Murillo's The Two Trinities, Saint Joseph is given the same
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prominence as the Virgin.

Full cycles of his life are rare in the Middle Ages, although the scenes from the Life of the
Virgin or Life of Christ where he is present are far more often seen. The Mérode Altarpiece of about
1425, where he has a panel to himself, working as a carpenter, is an early example of what
remained relatively rare depictions of him pursuing his métier.
Some statues of Joseph depict his staff as topped with flowers, recalling the non-
canonical Protoevangelion's account of how Mary's spouse was chosen by collecting the walking
sticks of widowers in Palestine, and Joseph's alone bursting into flower, thus identifying him as
divinely chosen. The Golden Legend, which derives its account from the much older Gospel of
Pseudo-Matthew, tells a similar story, although it notes that all marriageable men of the Davidic line
and not only widowers were ordered by the High Priest to present their rods at the Temple.
Several Eastern Orthodox Nativity icons show Joseph tempted by the Devil (depicted as an old man
with furled wings) to break off his betrothal, and how he resists that temptation. There are some
paintings with him wearing a Jewish hat.