Commontide
Liturgical Color: White/Gold
The 2nd Sunday in Lent
Almighty God, you know that we have no power in ourselves to help ourselves: Keep us both outwardly in our bodies and inwardly in our souls, that we may be defended from all adversities that may happen to the body, and from all evil thoughts that may assault and hurt the soul; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Lent
You bid your faithful people cleanse their hearts, and prepare with joy for the Paschal feast; that, fervent in prayer and in works of mercy, and renewed by your Word and Sacraments, they may come to the fullness of grace which you have prepared for those who love you.
Most liturgical texts are from the Book of Common Prayer (2019) of the Anglican Church in North America.
The New Coverdale Psalter, © 2019 by the Anglican Church in North America. Used by permission.
Husband of the Blessed Virgin Mary
Red Letter Day
The husband of Mary and the legal father of Jesus, a working man of Nazareth who is never once quoted in Scripture. What the Gospels give him instead is a pattern: he is told something in a dream, he gets up, and he does it. He named the child, which was the father's act and made the fatherhood legal, and then he disappears from the record so completely that the Church has had to infer his death from silence.
Joseph is introduced in the Gospels as 'the husband of Mary' (Matthew 1:16) and as 'the carpenter' (Mark 6:3, though some manuscripts attribute this description to Jesus). Matthew 1:18–25 presents Joseph's dilemma and its resolution: Mary is found to be with child before they have lived together; Joseph, 'being a righteous man and unwilling to expose her to public disgrace,' resolves to dismiss her quietly. But an angel appears to him in a dream and says, 'Joseph, son of David, do not be afraid to take Mary as your wife, for the child conceived in her is from the Holy Spirit.' Joseph awakes and does as the angel commands — he takes Mary as his wife and names the child Jesus.
Matthew's infancy narrative (1:18–2:23) presents Joseph as the protector of the holy family. He travels with Mary to Bethlehem for the census, witnesses the birth, receives the Magi, and is warned in a dream of Herod's intention to kill the child. He flees with Mary and Jesus to Egypt and remains there until another dream directs him to return to the land of Israel. He settles in Nazareth in Galilee, fulfilling the prophecy 'He shall be called a Nazorean.'
Luke's infancy narrative (1:26–2:52) assigns Joseph a more secondary role. Joseph and Mary bring Jesus to the Temple at Jerusalem for his circumcision and presentation. After the Transfiguration is past, Luke notes that Jesus's parents 'did not understand the saying that he spoke to them' (2:50), indicating the mystery surrounding Jesus's divine identity.
After Luke 2:43, Joseph disappears from the Gospel narratives. Jesus's public ministry begins with no mention of Joseph, and the Gospels make clear that Jesus's family — including Joseph — did not initially understand or support his ministry (Mark 3:21, John 7:5). Joseph is not mentioned at the Cross or after the Resurrection. The traditional explanation is that Joseph died before Jesus's public ministry began, sometime between Jesus's childhood and the beginning of his ministry at approximately age thirty.
Traditionally, Joseph is described as an elderly man — older than Mary — at the time of their betrothal. The Protoevangelium of James (2nd century) presents Joseph as a widower with children from a previous marriage, introduced as a guardian rather than a true husband. This tradition developed to preserve the conviction that Mary bore only one child, Jesus, and that the 'brothers and sisters' of Jesus mentioned in the Gospels were Joseph's children from a previous marriage or, in the Eastern tradition, cousins.
Joseph's profession as a carpenter and his role as Jesus's earthly father became the basis for medieval devotion to Joseph as the model of humble labor, family fidelity, and the sanctity of ordinary work. He is invoked as the patron of workers and of the dying (because tradition holds that Jesus was present at Joseph's deathbed, granting him a 'happy death'). Late medieval and post-Reformation Catholic piety expanded Joseph's veneration significantly, though this expansion has no patristic foundation.
Joseph's silence in the Gospels — he speaks no words in any Gospel account — became a theme in spiritual theology, interpreted as the silence of faith and obedience.