www.byzcath.org Forums Faith & Christian Life Faith & Theology Byzantine veneration of Joseph, spouse of the BVM?

I have a specific and a general question on Byzantine veneration of St. Joseph, spouse of the Blessed Virgin Mary.

The marvelous volume, _Byzantine Daily Worship_, edited by Archbishop Joseph Raya and Baron Jose de Vinck, gives 19th of March as the commemoration of the "transfer into heaven of Joseph, spouse of the Virgin Mary". The historical note mentions that this celebration was introduced into the calendar "in the first part of the nineteenth century" by "His Beatitude Maximos Mazloom, [Melkite?] Patriarch of Antioch, Alexandria, Jerusalem, and all the East". Can anyone tell me anything more about the celebration of 19th March as the date of St. Joseph's transfer into heaven and about Patriarch Maximos' decision to insert such a feast into the calendar? Also, what exactly does the phrase "transfer into heaven" mean in this context? The transfer of soul (ie, it is a commemoration of St. Joseph's death), or the transfer of body as well?

In general, I would also be very interested in obtaining more information about the Byzantine veneration (or lack thereof) of St. Joseph.

Thank you very much,

Donald Jacob Uitvlugt

To those Ukrainian and Russian Catholics on the Julian calendar, today, on the eve of the procession of the Cross and the beginning of Uspenskij Post (Assumption Lent), s prazdnikom! And happy feast day this week to the New Calendarists and Latins here.

The addition of the feast of St Joseph to the Melkite calendar on March 19 was in imitation of the Roman Catholics, something Byzantine Catholics once did a lot and are now moving away from, some faster than others (the Melkites and the Russian Catholics are the most Orthodox and least Romanized).

St Joseph the Betrothed seems to be a forgotten man in Orthodox piety. I have no idea why.

Somewhere on the Web I found a tropar� and kondak to him used by the Ukrainian Catholic monks at Mt Tabor in California. Very nice. They use them Wednesday nights, as I sometimes now do. The prayer after them, however, sounds like a very modern Romanization... out of place after the very Byzantine-sounding prayers before it.

My sometime acquaintance Fr Serge Keleher recently wrote on the Russian Catholic forum at Yahoo! Groups that someone in Italy has created a �pseudo-icon� that to those who know iconography says St Joseph was the physical father of Jesus. (But he also adds he�s sure the people responsible for this image don�t hold to this heresy.) I wonder if it�s like the icon someone on this forum described and linked in another thread or if it�s one of those hybrid �Holy Family� (again, a wholly Roman devotion) icons I�ve occasionally seen in Catholic shops.

Serge

<a href="http://oldworldrus.com">Old World Rus�</a>

[This message has been edited by Rusnak (edited 08-13-2001).]

The best way to understand the faith
and spirituality of the Eastern Church
is through her public prayer.

The St. John of Kronstadt Press offers
an English-language translation of the
Akathist to Saint Joseph the Bethrothed...

...a powerful prayer to a powerful Saint!

Rejoice, O righteous Joseph, thou ready helper and intercessor for our souls!!!

I suspect strongly that the early Church, in following Jewish traditions, focused most naturally upon Christ and on His mother. (Jewishness is passed by being born to a Jewish mom.) Thus, Joseph, not having anything to do with the blood line, was not seen as highly significant in understanding the whole 'mystery' of God-made-man.

I too think that it is unfortunate that the Blessed Joseph has not had the veneration or position in the Eastern Churches that his role would seem to demand. However, I think that there might have existed the idea that if Joseph were to be emphasized, that the elements of the Annunciation, Mary's "Be it done to me" and the virgin birth might have been made more 'pedestrian' (i.e., 'normal' family) and not the earth-shaking miracle that it was by including a 'step-father'.

There are those who claim that Jesus was not the only child, and that Mary and Joseph had other children subsequent to the birth of Christ. This is by no means a new phenomenon and I think that the relegation of Joseph to the sidelines was an attempt to thwart just such propositions.

Interstingly, I have heard discussion that this 'blended family' (one acting-parent not being the natural-parent) as a model for the way that we should be accepting of the varying modalities of how 'families' come to be. I.e., adopted children, children of remarried widows/widowers, children of a deceased sibling and spouse, etc. I think it's just grand that Christians are supposed to be loving to all who come into our lives from whatever circumstance. Certainly, the good Joseph did; what a model!

Blessings!

[This message has been edited by Dr John (edited 08-14-2001).]

>>>I suspect strongly that the early Church, in following Jewish traditions, focused most naturally upon Christ and
on His mother. (Jewishness is passed by being born to a Jewish mom.) Thus, Joseph, not having anything to do
with the blood line, was not seen as highly significant in understanding the whole 'mystery' of God-made-man.<<<

Actually, there's not very much to connect Christian veneration for the Theotokos to Jewish matrilineal customs. Rather, it is the fact that Mary has a much more prominent role in both Scripture and the Apocrypha, and the exegesis of the early Church of the passages on the Annunciation and the Wedding at Cana that, combined with the Oriental socio-political institution of the Queen-Mother that gave Maryt her prominence. The earliest written prayer to the Theotokos dates to the middle of the second century: "We hasten to place outselves beneath your mercy, O Theotokos Virgin; despise not our prayers in our affliction, and deliver us from tribulation". We still pray that one.

Theologians of the fourth and fifth centuries expounded upon Mary's title of Theotokos, and her profound role in the mystery of the Incarnation, particularly in light of the Arian and Nestorian controversies of those centuries. Thus, Eastern Christian spirituality and piety from the beginning tended to focus on the cosmic dimension of Mary's role as the one who carried the Infinite within her. In such a schema, the role of Joseph the Betrothed is of necessity minimized. Iconographically, one can see the relative importance given to the two.

In the West, on the other, spirituality and piety tended to focus more on the human rather than the cosmic dimension of the Incarnation, and this was particularly true of the "New Piety" of Bernard of Clairvaux, itself a reaction against the "intellectualization" of the Christian faith. In the new piety, the human dimensions of the life of Jesus came to the forefront, and thus more emphasis was placed upon the entire Holy Family as a unity--including St. Joseph. It is only from the Middle Ages that we see a fully developed cultus of St. Joseph, and since by that time the division between East and West was already a chasm, it is not surprising that this particular devotion to Joseph didn't make its way East.

Dear Stuart,

An excellent exegesis as always, learned Sir!

St Joseph was never given the cultus known in the West as "Proto-dulia" and St John the Baptist is the first Saint in our tradition following the Mother of God and the Angels.

However, early Eastern icons of St Joseph did depict him holding the Child Jesus, like St Symeon the God-Receiver, even though he is himself depicted as an older man with a grey beard. Other icons depict him with the turtle-doves.

For the East, the "Holy Family" focuses on the Incarnation of Christ Who was eternally Begotten of the Father and Who wrapped Himself in flesh from the Mother of the Word Incarnate.

Icons of the Mother of God also often place both St Joseph and St John the Theologian on either side of Her as Her earthly Guardians.

But the Melkites did institute the Feast of the "Falling Asleep of St Joseph" for March 19th.

The Ukrainian Church celebrates St Joseph on the day following the Nativity (a Latinization?) and on the Sunday following Nativity.

Shalom!

Alex

A minor point of interest:

I have at home a marvelous hand-written icon of the "Holy Family," done in a very traditional Byzantine style. It was written by a monk on Mt. Athos. Apparently the Holy Family devotion has touched even the most Orthodox of Orthodox places. I don't think that is a bad thing at all.

God Bless,
Anthony

Dear Revered Father in the Faith, Anthony,

How do you like my new title for you?

I did not mean to suggest that the Holy Family devotion is bad . . .

The Eastern Church can develop its own devotions and does, as you know.

Holy Transfiguration Monastery has a new icon of the Saviour taking the hand of Peter just as he is sinking into the water.

The title is "Save me, Lord." I can't look at it without tears welling up in my eyes.

When I stop crying over it, I think I'll order it.

God bless,

Alex

The most revealing icon in this respect, IMO, is the Byzantine icon for Christmas -- an iconic depiction which is remarkably different from the typical Holy Family/Creche scene that is proper to Latin Christmas spirituality.

In the Byzantine icon, by contrast, St. Joseph is portayed in the corner, looking troubled, often with his head in his hands. Sometimes he is there being taunted by a demon (perhaps to indicate his own human to accept the reality of the Virgin birth), sometimes being encouraged by an Angel. In any case, the message is clear that he is considered a peripheral figure to this particular event -- again, to emphasize the divine Father of Christ. Other icons from the life of Christ portray St. Joseph the Betrothed together with Christ and the Theotokos -- but the difference in approach, devotionally, between the legitimate Latin and Byzantine approaches is exemplified, I think, in the substantially different iconic portrayals of the Nativity.

Brendan

Brendan:

I too was reminded of these icons. The depiction of Joseph in the Nativity icons is another one of my favorites. He is depicted as bewildered, confused. He cannot comprehend the Mystery unfolding before him. Yet he proceeds on faith alone. This truly shows "faith seeking understanding."

But there is another element of iconography that cannot be overlooked. Whether we want to admit it or not, the East has always used the West as a counterbalance to correct theological "errors." This is especially true in iconography. For a long time there has been a tendency to include Apocryphal elements in icons. Others demonstrate images based on local traditions. This is especially true for Russian iconography and those derived from Mt. Athos itself. A great example has to do with some iconic depictions of the Nativity. Many such icons include images of nurse maids attending to the newborn infant, and to his exhausted Mother. The original icon can be found on the Holy Mountain itself. When some Western visitors pointed out the heresy implied (that the Virgin suffered during the Virgin birth, that the child was born in an other-wise ordinary way, that the child needed someone other than His own Mother), these minor characters magically disappeared from the Athonite image.

True to my Eastern roots, I like our extrapolating tendencies. For example, there is an Eastern tradition highlighting St. Joseph as the patron of a comfortable death. The legend is based on the presupposition that, as he lay on his deathbed, St. Joseph, would have been comforted by both Jesus and Mary. What could be greater! Not exactly a literal transliteration of the gospels but still a nice sentiment. (I'm sorry, I no longer remember where I found this. I think it was in some old prayerbook.)

Another great thing about iconography is that the depictions can vary tremendously from icon to icon based on the message being conveyed (for example, consider all of the various Marian styles). The same can be said for portrayals of St. Joseph. It would not be wrong to portray St. Joseph with Christ as this can have biblical precedence (e.g. Christ's Presentation in the Temple). What's important is the message. It, simultaneously, would be wrong for Joseph to "touch" Christ in the Nativity icons because of the paternity issue. Also, while the Holy Family imagery probably has a greater following in the West, it is an appropriate iconic depiction. This is why you can find them in Orthodox circles.

John

[This message has been edited by Petrus (edited 08-15-2001).]

GLORY TO JESUS CHRIST!
GLORY TO HIM FOREVER!

There's a wonderful 17th century Russian ikon of Christ's Nativity that shows St. Joseph in the left corner being taunted by the Devil dressed as an old man; in the right hand corner is St. Joseph leading a donkey on which is seated the Mother of God and the Holy Infant. This is obviously the Flight into Egypt. He's proceeded by an Angel with a lantern. I purchased this wonderful print several years ago at the Russicum in Rome. This past Holiday season, I received the same ikon as a Christmas card from a friend in Rome. I love to just sit and let myself be drawn into this particular ikon. It contains the entire Nativity story.

I also happen to love the Christmas creche and really enjoy setting mine up every year!

We still place one in our church, (will supply the 35 cents to anyone who wants to call the Liturgy Gestapo) and our parishoners love it. We have a very old set with large figures. We have a childrens Liturgy Christmas Eve and all of the pre-school children carry in one piece of the Creche. This gives them a "hands-on" experience and also re-inforces the idea that Santa Claus is NOT the be-all and end-all of Christmas!

the least servant of the servants of God
mark

Dear Mark,

The Christmas Creche tradition is a long-standing one in the Ukrainian Orthodox Church.

It was most popular during the time of St Peter Mohyla, Metropolitan of Kyiv in the seventeenth century.

They also employed live people to stand in a crech at the back of the Church.

Orthodox students would dress up as members of a living creche and go carolling throughout Kyiv and other cities.

This tradition resumed in the early part of the twentieth century, although it has fallen by the wayside.

There were many traditions of the Ukrainian Orthodox patrimony that were forced out of existence by their Russian Orthodox masters and I am currently doing some ethnological work in this area.

Alex

Dear Friends,

The Melkite inclusion of the Feast of St Joseph for March 19 may have followed a Latin example, but it was by no means an example of "Latinization."

This is because no one "imposed" it on the Melkites, they, as a Particular Catholic Church, decided for themselves to adopt it and that is O.K.

An example of the Orthodox Church doing this is in adopting the Translation of the Relics of St Nicholas as an Orthodox Feast, even though, at the time, the Greeks considered this act by Italian merchants to be little more than an act of theft by Latins of Orthodox relics.

St Joseph's cult has been adapted to many modern issues, including the family that is so under attack these days.

In the Latin Church, he has a feast on May Day as St Joseph the Worker. This was done deliberately as a way to counter communism with the Church's social teachings and devotional expression of them in this cult.

At the miraculous Shrine of St Joseph du Mont-Royal in Montreal, there are many images of St Joseph cast in his different roles and patronages.

There is a deuterocanonical book on St Joseph, found in the collections listed on the internet, that talks about the death of St Joseph in the arms of Jesus and Mary.

Alex

GLORY TO JESUS CHRIST!
GLORY TO HIM FOREVER!

Hi Alex

You wrote: "...would dress up as members of a living creche and go carolling throughout Kyiv and other cities.

This tradition resumed in the early part of the twentieth century, although it has fallen by the wayside."

This custom was also very popular in this country until the late '60's when it began to die out. It's having a resurgence in many of our communities. AMOF, there are several groups who do a professional "JASLICKARE" play complete with songs, dances and Sv. Mikulas. It comes complete with traditional Christmas Eve dinner also.

mark

Dear Mark,

I've seen it done in Quebec's smaller towns when my brother worked there.

They also do it on New Year's Eve.

It was St Francis of Assisi who first started that tradition, right?

God bless,

Alex