Rome Newsroom, Dec 9, 2020 / 02:00 pm (CNA).- Pope Francis has proclaimed that the Church will honor St. Joseph in a particular way over the course of the next year.
The pope’s announcement of a Year of St. Joseph purposely coincided with the 150th anniversary of the saint’s proclamation as patron of the Universal Church by Pope Pius IX on Dec. 8, 1870.
“Jesus Christ our Lord … whom countless kings and prophets had desired to see, Joseph not only saw but conversed with, and embraced in paternal affection, and kissed. He most diligently reared Him whom the faithful were to receive as the bread that came down from heaven whereby they might obtain eternal life,” the proclamation, “Quemadmodum Deus,” stated.
Pius IX’s successor, Pope Leo XIII, went on to dedicate an encyclical letter to devotion to St. Joseph, “Quamquam pluries.”
“Joseph became the guardian, the administrator, and the legal defender of the divine house whose chief he was,” Leo XIII wrote in the encyclical published in 1889.
“Now the divine house which Joseph ruled with the authority of a father, contained within its limits the scarce-born Church,” he added.
Leo XIII presented St. Joseph as a model at a time when the world and the Church were wrestling with the challenges posed by modernity. A few years later, the pope went on to publish “Rerum novarum,” an encyclical on capital and labor which outlined principles to ensure the dignity of laborers.
In the past 150 years, nearly every pope has taken steps to further devotion to St. Joseph in the Church and to use the humble father and carpenter as a witness for the modern world.
“If you want to be close to Christ, I repeat to you ‘Ite ad Ioseph’: Go to Joseph!” said Ven. Pius XII in 1955 as he instituted the feast of St. Joseph the Worker, to be celebrated on May 1.
The new feast was intentionally placed on the calendar to counter communist May Day rallies. But this was not the first time that the Church had presented St. Joseph’s example as an alternative path toward workers’ dignity.
In 1889, the International Socialist Conference instituted May 1 as a holiday for labor in remembrance of Chicago’s “Haymarket affair” labor protests. In that same year, Leo XIII warned the poor against the false promises of “seditious men,” calling them to turn instead to St. Joseph, with a reminder that mother Church “each day takes an increasing compassion on their lot.”
According to the pontiff, the witness of St. Joseph’s life taught the rich “what are the goods most to be desired,” while workers could claim St. Joseph’s recourse as their “special right, and his example is for their particular imitation.”
“It is, then, true that the condition of the lowly has nothing shameful in it, and the work of the laborer is not only not dishonoring, but can, if virtue be joined to it, be singularly ennobled,” wrote Leo XIII in “Quamquam pluries.”
In 1920, Benedict XV prayerfully offered St. Joseph as the “special guide” and “heavenly patron” of laborers “to keep them immune from the contagion of socialism, the bitter enemy of Christian principles.”
And, in the 1937 encyclical on atheistic communism, “Divini Redemptoris,” Pius XI placed “the vast campaign of the Church against world Communism under the standard of St. Joseph, her mighty Protector.”
“He belongs to the working-class, and he bore the burdens of poverty for himself and the Holy Family, whose tender and vigilant head he was. To him was entrusted the Divine Child when Herod loosed his assassins against Him,” Pope XI continued. “He won for himself the title of ‘The Just,’ serving thus as a living model of that Christian justice which should reign in social life.
Yet, despite the 20th century Church’s emphasis on St. Joseph the Worker, Joseph’s life was not defined solely by his work, but also by his vocation to fatherhood.
“For St. Joseph, life with Jesus was a continuous discovery of his own vocation as a father,” wrote St. John Paul II in his 2004 book “Rise, Let Let Us Be On Our Way.”
He continued: “Jesus Himself, as a man, experienced the fatherhood of God through the father-son relationship with St. Joseph. This filial encounter with Joseph then fed into Our Lord’s revelation of the paternal name of God. What a profound mystery!”
John Paul II saw firsthand communist attempts to weaken the family unit and undermine parental authority in Poland. He said that he looked to St. Joseph’s fatherhood as a model for his own priestly fatherhood.
In 1989 — 100 years after Leo XIII’s encyclical — St. John Paul II wrote “Redemptoris custos,” an apostolic exhortation on the person and mission of St. Joseph in the life of Christ and of the Church.
In his announcement of the Year of St. Joseph, Pope Francis released a letter, “Patris corde” (“With a father’s heart”), explaining that he wanted to share some “personal reflections” on the spouse of the Blessed Virgin Mary.
“My desire to do so increased during these months of pandemic,” he said, noting that many people had made hidden sacrifices during the crisis in order to protect others.
“Each of us can discover in Joseph — the man who goes unnoticed, a daily, discreet and hidden presence — an intercessor, a support and a guide in times of trouble,” he wrote.
“St. Joseph reminds us that those who appear hidden or in the shadows can play an incomparable role in the history of salvation.”
The Year of St. Joseph provides the opportunity for Catholics to receive a plenary indulgence by reciting any approved prayer or act of piety in honor of St. Joseph, especially on March 19, the saint’s solemnity, and May 1, the Feast of St. Joseph the Worker.
For an approved prayer, one can use the Litany of St. Joseph, which Pope St. Pius X approved for public use in 1909.
Pope Leo XIII also asked that the following prayer to St. Joseph be said at the end of the rosary in his encyclical on St. Joseph:
“To thee, O blessed Joseph, we have recourse in our affliction, and having implored the help of thy thrice holy Spouse, we now, with hearts filled with confidence, earnestly beg thee also to take us under thy protection. By that charity wherewith thou wert united to the Immaculate Virgin Mother of God, and by that fatherly love with which thou didst cherish the Child Jesus, we beseech thee and we humbly pray that thou wilt look down with gracious eye upon that inheritance which Jesus Christ purchased by His blood, and wilt succor us in our need by thy power and strength.”
“Defend, O most watchful guardian of the Holy Family, the chosen off-spring of Jesus Christ. Keep from us, O most loving Father, all blight of error and corruption. Aid us from on high, most valiant defender, in this conflict with the powers of darkness. And even as of old thou didst rescue the Child Jesus from the peril of His life, so now defend God’s Holy Church from the snares of the enemy and from all adversity. Shield us ever under thy patronage, that, following thine example and strengthened by thy help, we may live a holy life, die a happy death, and attain to everlasting bliss in Heaven. Amen.”
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Is it possible to walk and chew gum at the same time? This is the challenged posed by the synodal way. We read: “Cardinal Mario Grech, the general secretary for the Synod of Bishops, said that the synod had been transformed “FROM AN EVENT INTO A PROCESS.”
What about BOTH an event and a process, the irreducible difference between what the Church IS and what it merely DOES? We have this concise meditation on escatology and/versus history or process:
“The prae [before] of God’s action [!]: this means not just the preeminence of history [“process”] over metaphysics [alleged “ideas”] but also the rejection of a purely existential version of the gospel message—quite simply because the gospel message means the primacy of the ‘in itself’ over the ‘for me’, because it excludes the intermingling [! the intermingled halfway-house of fluid synodality?] of the ‘in itself’ with the ‘for me’ that was introduced by Luther and reached its utmost radicality in existential theology [….] Thus the prae of God’s action means, ultimately, that actio is antecedent to verbum, reality to the tidings of it” (Ratzinger, “Principles of Catholic Theology,” 1987, pp. 184-188).
TRANSLATION: The Christian eschaton has taken place, already (!), within history, rather than at the end of history or as a construct emanating from any lesser and ongoing process.
The Resurrection is the defining reality and “event” of the living God: “Jesus Christ is the same yesterday and today and forever” (Heb 13:8). “The Christian dispensation, therefore, as the new and definitive covenant, will never pass away, and we now await no further new public revelation [!] before the glorious manifestation of the Lord Jesus Christ (cf 1 Tim 6:14, Tit. 2:13)” (Dei Verbum, n. 4).
So, let’s go for a walk, and with the gum (“in itself”) and never without it…
By “fluid synodality” (my term, above), our worst nightmare would be a suspended-but-not-adjourned council-look-alike, mimicking Vatican I, which as a council was only “suspended” (not adjourned) until it found closure, still, in Vatican II.
And, just as Vatican II was convened by one pope who then dropped from the scene, and was carried by another. Just as the 2018 Synod on Youth’s final report concluded with a lengthy call for synodality—-appended later by cleric rather than the youth synod itself (!). Just as the synod on synodality in 2023 is to be convened by the apparent lame-duck Pope Francis, possibly then to be followed by an endless and rolling “process” of synodality.
So, in 2023 a synod that also declares its work unfinished, this time such that Church councils as an institution are displaced by provisional—-horizontal and even mutually contradictory?—-yes, engaged but also decapitated continental synods (like the “provisional” Agreement with atheist China, and like the “pluralist” Abu Dhabi Declaration with the insular world of Islam).
No wonder, under the pending reform of the curia, that the Congregation for Doctrine of the Faith (CDF) is likely to be subordinated to the pragmatic Secretariat of State and a new super-dicastery of Evangelization. Who needs the deposit of faith (with morals) and a confidently and skillfully teaching Church, anyway?
But who am I to have this nightmare? Who am I to speculate? Yes, Vatican II’s aggiornamento toward this centrifugal “modern” world, “in season and out of season,” is admittedly a tough course to discern…
But the answer, delegated by the incarnate Christ, is it really an open-ended and patchwork version of synodality—-the Barque of Peter without a rudder?
But, with the right leadership, the synod on synodality could be just the place to figure this stuff out.
Let the Process begin. Poland’s hierarchy seems to this writer banking on a learned professor Aleksander Bańka to hold the conservative line, who as a layman also lacks the authoritative credentials thereby weight on decisions that conservative hierarchy might disagree with. My initial thought was a clever foil. Perhaps not. Although anyone, even without a theological philosophical background didn’t need to read the tea leaves when Cardinal Grech spoke of synodal “prophetic discernment” to CNA Vatican. Events are not necessarily modifying and transformative. A process is. The latter is especially true with moral and theological doctrine. Whether a doctrinal hermeneutic of continuity is retained is at issue, although prophetic discernment says otherwise. If the latter is to try us, I pray for myself and all. Fac me tuis semper inhaerere mandatis, et a te numquam separari permittas.
In the interests of a muddled hermeneutics, not to mention fortrightness or whatever, at least three of those named for key positions at the front end of the synodal “process” toward the 2023 synod on synodality are either (a) favorable to a married priesthood (no distinction between alter Christi and simply good homilies by deacons who are married) and female ordination (ruled permanently off the table by Pope Francis citing Pope St. John Paul II: Ordinatio Sacerdotalis, 1994), or (b) are opposed to objective moral absolutes in matters of human sexuality and family, or (c) misrepresent Vatican II as actually replacing hierarchy (the Apostolic Succession) with amorphous collegiality rather than as consistently hierarchical (a balanced “hierarchical communion” (Lumen Gentium, ch. 3 and Explanatory Note).
Others named, also with good formal credentials, are not so problematic and even inspire confidence. Such partial results follow just ten minutes of name-tracking over the internet:
https://www.catholicnewsagency.com/news/248429/members-of-commissions-preparing-synod-on-synodality-unveiled