The faith of Mary meets the faith of Joseph. If Elizabeth said of the Redeemer’s Mother, “blessed is she who believed,” in a certain sense this blessedness can be referred to Joseph as well, since he responded positively to the word of God when it was communicated to him at the decisive moment. While it is true that Joseph did not respond to the angel’s “announcement” in the same way as Mary, he “did as the angel of the Lord commanded him and took his wife.” What he did is the clearest “obedience of faith” (cf. Rom 1:5; 16:26; 2 Cor 10:5-6).

One can say that what Joseph did united him in an altogether special way to the faith of Mary. He accepted as truth coming from God the very thing that she had already accepted at the Annunciation. The Council teaches: “‘The obedience of faith’ must be given to God as he reveals himself. By this obedience of faith man freely commits himself entirely to God, making ‘the full submission of his intellect and will to God who reveals,’ and willingly assenting to the revelation given by him.” This statement, which touches the very essence of faith, is perfectly applicable to Joseph of Nazareth.

Together with Mary, Joseph is the first guardian of this divine mystery. Together with Mary, and in relation to Mary, he shares in this final phase of God’s self-revelation in Christ and he does so from the very beginning. Looking at the gospel texts of both Matthew and Luke, one can also say that Joseph is the first to share in the faith of the Mother of God and that in doing so he supports his spouse in the faith of the divine annunciation. He is also the first to be placed by God on the path of Mary’s “pilgrimage of faith.” It is a path along which – especially at the time of Calvary and Pentecost – Mary will precede in a perfect way.

The path that was Joseph’s – his pilgrimage of faith – ended first, that is to say, before Mary stood at the foot of the cross on Golgotha, and before the time after Christ returned to the Father, when she was present in the upper room on Pentecost, the day the Church was manifested to the world, having been born in the power of the Spirit of truth. Nevertheless, Joseph’s way of faith moved in the same direction: it was totally determined by the same mystery, of which he, together with Mary, had been the first guardian. The Incarnation and Redemption constitute an organic and indissoluble unity, in which “the plan of revelation is realized by words and deeds which are intrinsically bound up with each other.” Precisely because of this unity, Pope John XXIII, who had a great devotion to St. Joseph, directed that Joseph’s name be inserted in the Roman Canon of the Mass-which is the perpetual memorial of redemption – after the name of Mary and before the apostles, popes and martyrs.

an excerpt from Pope John Paul II’s Apostolic Exhortation, Redemptoris Custos

Posted on Legacy of Pope John Paul II

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Ave Maria Online Magazine
Extravagant displays of devotion to Mary gets curtailed as world culture emphasizes the rational, scientific and technological aspects of life. There seems to be no more time for the more affective expressions of religion.

  Then, after a while, people get fed up with the absolutely rational and logical culture, and rediscover religion and the affective part of the human soul and its needs.

  And Mary is one of those.

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The Church is certainly a human and historical institution with all that entails, yet her nature is not essentially political but spiritual: the Church is the People of God, Holy People of God making its way to encounter Jesus Christ. Only from this perspective can a satisfactory account be given of the Church's life and activity.

  Christ is the Church's Pastor, but his presence in history passes through the freedom of human beings; from their midst one is chosen to serve as his Vicar, the successor of the Apostle Peter.

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