Judgement And Joseph

Joseph autem vir ejus esset justus, et nollet eam traducere, voluit occulte dimittere eam. Bene justus, quoniam justitiae custos erat, videbat namque sponsam concepisse suam, quam noverat a nullo viro fuisse attactam; videbat gravidam, quam vere noverat castam, et quia legerat in propheta de radice Jesse exiet virga, et flos de radice ejus ascendet, et noverat beatam Mariam originem duxisse de stirpe David, qui fuit filius Jesse, legeratque etiam: Ecce Virgo in utreo concipiet, et pariet filium, idcirco non discredebat, vel diffidebat hanc prophetiam esse implendam in ea, et cum esset justus, et omnia juste vellet agere, dignum existimavit ut haec nulli proderet, et tamen eam non acciperet uxorem, sed, mutato proposito nuptiarum, dimitteret eam, ut maneret sponsa sicuti fuerat. Et hoc est quod dicit evangelista, et nollet eam traducere, id est palam facere, sed occulte voluit dimittere, id est tempus nuptiarum mutare; quod si fecisset, perpauci essent qui non magis autumarent eam meretricem quam virginem, et idcirco repente consilium Joseph divino mutatum est consilio, nam haec eo cogitante, ecce angelus Domini in somnis apparuit ei. Justo Joseph, juste omnia cogitanti, et disponenti bene justus directus est nuntius, qui ad conservandam Virginis famam monuit ut eam acciperet uxorem. Hinc beatissimus Ambrosius ait: Maluit Dominus quosdam de suo ortu, quam de matris pudore dubitate; maluit aliquos modum suae conceptionis ignorare, quam castitatem suae Genitricis infamare; hoc est magis elegit ut filius fabri diceretur, quam ut ejus mater adultera vocaretur. Per hoc vero quod angelus in somnis apparuit Jospeh, requies designatur mentis, et quia requiescebat a curis saecularibus, idcirco angelica visitatione pariter et locutione meruit perfrui. Remigius Antissiodorensis, Homilia IV Source: Migne PL 131.887a-d

Joseph, her man, was righteous, and unwilling to disgrace her, he wished to send her away quietly... 1 Certainly he was a righteous man, because he was a guardian of righteousness, for he saw his betrothed had conceived, whom he knew no man had touched, he saw her pregnant whom he truly knew to be chaste, and because he had read in the prophet, 'From the root of Jesse shall come forth a shoot, and a flower from the root shall rise up,' 2 and he knew the blessed Mary's lineage to be of the seed of David, who was the son of Jesse, and he had also read, 'Behold a virgin shall conceive in her womb and she shall give birth to a son,' 3 therefore he did not disbelieve or doubt that this prophecy had been fulfilled in her, and since he was righteous and wished to do everything justly, he judged it best that he would not give her over to disgrace. Yet he did not receive her as his wife, but changing the intention of marriage, he wished to send her way, so that she would remain betrothed just as she was. And this is what the Evangelist says, 'And unwilling to disgrace her,' that is, to do so publicly, 'he wished to send her away quietly,' that is to postpone the time of marriage, which if he had done, there would have been few who would not have deemed here a harlot rather than a virgin, and therefore suddenly the plan of Joseph was altered by the Divine plan, for as he was thinking on this, behold, an angel of the Lord appeared to him in a dream. To the righteous Joseph, who thinking of all things rightly, and well disposed, was yet directed by a messenger, who admonished him to preserve the reputation of the Virgin by taking her as his wife. Hence the most blessed Ambrose says that the Lord preferred that some should doubt the mother's birth than her modesty, and to be ignorant of her conception than question the mother's chastity, that is, He chose that He should be called the son of a carpenter than his mother be called an adulteress. And then through this, that an angel appeared in a dream to Joseph, the mind's rest is indicated, even that because it rested for worldly cares it thus merited the enjoyment of an angelic visitation together with its speech. Remigius of Auxerre, from Homily 4 1 Mt 1.19 2 Isaiah 11.1 3 Isaiah 7.14

The Necessity Of Revelation

Haec eo cogitante, apparuit ei angelus in somnis, dicens... Quoniam ergo auditio verborum Mariae, et consideratio vitae ejus, mala suspicari de ea non sinebat Joseph: considerato autem conceptionis ejus non permittebat eum ad plenum bona aestimare de ea, et sic animus ejus inter utrasque partes fluctubat, et tenere eam timebat, et tradere eam non audebat: propter hoc necessaria fuit ei revelatio illa divina. Si enim ipsa Maria, quae angelum viderat, et audierat sibi loquentem tam de sua conceptione, quam de Elizabeth, ascendit in montana, ut videret Elizabeth, et ipso confirmaretur aspectu: quanto magis Jospeh post verba conceptionis Mariae, post considerationem vitae ejus, adhuc nutabundus necessariam habuit revelationem divinam? Propter tres ergo causas apparuit ei. Primum ne justus homo ignorans faceret rem injustam ex propositio justo; deinde propter honorem matris ipsius. Nam si dimissa fuisset, etsi non apud fideles, tamen apud infideles turpi suspicione carere non poterat. Tertio, ut intelligens Joseph sanctam conceptionem diligentius se in futurum custodiret illa, quam prius. Prius enim servavit se propter disciplinam justitiae, postea autem et propter timorem partus hujusmodi. Quare non ante conceptionem virginis venit ad Joseph? Ut ne cogitaret quae cogitavit, ne pateretur quae passus est Zacharias, qui culpa infidelitatis incurrit de conceptione conjugis jam longaevae. Incredibilior enim erat res virginem posse concipere, quam anum. Si ille sacerdos constitutus rem faciliore fore non credidit, quanto magis iste popularis rem difficiliorem fieri non credidisset? Si ipsa Maria, angelo sibi dicente de conceptione sua, pene non credebat propter virginitatem suam, dicens: Quomodo fiet hoc, quoniam virum non cognosco, quomodo Jospeph fuertat crediturus referenti de altero quod sine viro conciperet? Opus Imperfectum in Matthaeum, Homilia I Source: Migne PG 56.639

While he was considering this, an angel appeared to him in a dream, saying... 1 Because therefore the report of the words of Mary and the consideration of her life, did not allow Joseph to suspect wickedness of her, and yet regarding her pregnancy it was not permitted him to judge the true fullness of the good of it, and so his soul wavered between two sides, for he feared to keep her, and he did not dare send her away, on account of this it was necessary that he should receive a Divine revelation. For if Mary who saw the angel and heard him speaking so much about her child bearing and Elizabeth's, then went into the hilly country to see Elizabeth and had it confirmed in her sight, 2 how much more after the report of the pregnancy of Mary and after the consideration of her life, did Joseph, because of his uncertainty, have need of Divine revelation? Therefore on account of three causes the angel appeared to him. Firstly lest a just man do something unjust in ignorance because of an honest decision. Secondly for the sake of the honour of His mother, for if she was sent away, she would not have been spared the suspicion of the wretched faithless, if not of the faithful. Thirdly so that when Joseph understood the holy conception he would guard her more lovingly in the future than he did before. For before he protected her according to the rule of righteousness but afterwards would do so because of reverence due to her bearing. Why did the Virgin not come to Joseph before the pregnancy? Lest he think what Zachariah thought and suffer what happened to him who fell into the fault of disbelief concerning the conceiving of his wife who was advanced in years. 3 For it is more unbelievable that a virgin can conceive than an old woman. If that man who was a priest was so easily moved to disbelief, how much more would Joseph have disbelieved in a thing more difficult to credit among people? If Mary, to whom an angel spoke about her conceiving, was not able to fully believe because of her virginity, saying, 'How could this be, when I have not known a man?' 4 how would Joseph have believed that she had conceived without a man? Opus Imperfectum on Matthew, from Homily 1 1 Mt 2.3 2 Lk 2.14

Keeping A Secret

Inventa est... A Joseph sicut a viro curioso circa uxorem suam. Habens in utero, id est, gravida post tres menses, scilicet cum de Elizabeth rediisset. Divina voluntate factum est quod virgo noluit annuntiationem angeli marito suo aperire. Si enim puella ei revelaret, non facile sibi crederet, imo aliquam culpam forsitan suspicaretur. Ideo sibi celandum erat, donec angelica demonstratione illum secretum sibi detegeretur... Joseph autem... Cum rem adeo mirabilem inveniat Joseph, in dubium ponitur quid faciat. Cum enim eam castam novisset, et unde malum posset suspicari de ea, nesciret, impium esset si eam diffamaret Ex altera parte justitia non exigebat, ut rei incognitae se copularet, quia aut bona erat aut mala. Si mala erat, rei malae sociari non debebat. Si bona erat, timebat quod non esset dignus. Itaque medium consilium invenit, ut occulte eam dimittat, ut eam dimissam non videatur dimisisse, sed semper loquatur cum ea, et semper procuret eam, et tamen in assidua cohabitatione non recipiat, cum vellet eam dimittere, quia justus erat, occulte, pius nominatur, eam ab infamia defendens, et hoc est, cum justus esset voluit dimittere; cum nollet traducere in publicum, id est, infamare, voluit hoc facere occulte. Ubi nos habemus traducere, Graeci habent propalare. Vel, cum noluit eam traducere in domum suam ad cohabitationem assiduam. Itaque diu cogitavit. In quo notatur animus sapientis, qui nihil temere vult incipere. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput I Source: Migne PL 162.1250a-b

She was found to be with child... 1 By Joseph, as a man attentive to his wife. 'She was found to be with child,' that is, she grew heavy after three months, that is, when she returned from Elizabeth. 2 By the Divine will the Virgin did not wish to disclose the annunciation of the angel to her husband. For if the girl had revealed it to him, he would not easily have believed it, but he would have suspected some fault. Therefore she concealed it from him until that secret was revealed to him by an angelic revelation... 'But Joseph...' When Joseph discovered the wondrous thing, he doubted what was done. For when he knew her to be chaste and he did not know how this wrong could have been done to her, it would have been wicked to defame her. On the other hand justice did not demand that he bind himself to something unknown, whether it was good or evil. If it was evil, he should not associate with it, if it was good, he should fear that he was unworthy of it. Therefore he found a middle course, which was to send her away secretly, so that being dismissed he would not seem to have dismissed her, but he could always speak with her and have care for her, and yet not dwell in close association with her. When he wished to send her away secretly because he was righteous, he is named pious, because he wished to protect her from shame, and that is why as a righteous man he wished to send her away, not wishing to disgrace her in public, that is, to defame her, and so he wished to do so secretly. Now where we have 'disgrace' the Greek has 'make notorious.' So he did not wish to disgrace her in his own house by continual association. Thus he thought long upon it, in which one may note the soul of the wise man, who does not venture to begin anything without consideration. Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 1 1 Mt 1.18 2 Lk 1.39-57

Lineages

Ἡ μὲν ἱερὰ τῶν Εὐαγγελίων πυκτὴ, ἡ εἰς τὸν Ἰωσὴφ τὴν γενεαλογίαν κατάγουσα ἐκ τοῦ Δαβὶδ ἔλκοντα τὴν συγγένειαν, ἠρκέσθη δι' αὐτοῦ ἀποδεῖξαι καὶ τὴν Παρθένου τοῦ Δαβὶδ συμφυλέτιδα· τοῦ θείου νόμου τὰς συζυγίας αὐτοφύλους θεσπίζοντες γίνεσθαι. Ὁ δὲ τῶν οὐρανίων ὑποφήτης δογμάτων, ὁ μέγας ἀπόστολος Παῦλος, ἀναφανδὸν διασαφεῖ τὴν ἀλήθειαν, ἐκ τοῦ Ἰούδα μαρτυρῶν ἀνατεῖλαι τὸν Κύριον. Ταῦτα δὲ δριμύτερον ἐπιστάμενος, μὴ εἰρωνεύου τὴν ἐπερώτησιν. Οὐ γὰρ λανθάνεις θηρῶν τὴν εὐτέλειαν. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ Ζ´ Τιμοθεῳ Source: Migne PG 78.184c

The holy book of the Gospels gives the genealogy of Joseph, drawing the lineage from David, 1 and there is enough there to demonstrate that the Virgin was also from the same tribe of David, which marriage in the same tribe the Divine law ratifies. 2 But however you understand the heavenly teachings, the great Apostle Paul, explains the truth most openly, when he bears witness that the Lord arose from Judah. 3 And these things knowing more accurately, you need not give voice to this question. You cannot hide the inferiority of beasts. Saint Isidore of Pelusium, Book 1, Letter 7, Timotheus 1 Mt. 1-16 2 Numb 36.8 3 Hebr 7.14

Women And The Beginning

Τὸ ὑπερβατὸν οὕτως ἔχει· Ἀπεστάλη ὁ ἄγγελος πρὸς παρθένον ἐξ οἴκου Δαυϊδ, καὶ τὸ ὄνομα τῆς παρθένου Μαριὰμ, μεμνηστευμένην ἀνδρὶ, ᾧ ὄνομα Ἰωσήφ. Οὐκ ἀπεστάλη δὲ πρὸς Ἰωσὴφ ὁ ἄγγελος· ἐπειδὴ οὐδὲν ἡν κοινὸν τῷ Ἰωσὴφ πρὸς τὴν τοῦ Κυρίου γέννησιν. Ὡς δὴ ἀρξαμένης τῆς ἁμαρτίας ἀπὸ γυναικὸς, οὕτω καὶ τὰ ἀγαθὰ ἀπὸ γυναικὸς ἔδει ἄρξασθαι. Ὠριγένης, Εἰς Τὸ Κατὰ Λουκαν Ἐπαγγελιον Source : Migne PG 17.320b

This contains hyperbaton: An angel was sent to a virgin of the house of David, and the name of the virgin was Mary, who was betrothed to a man by the name of Joseph. 1 For the angel was not sent to Joseph, since He had no share in the conception of the Lord. For as sin's beginning was from a woman, so it was necessary that good things begin from a woman. Origen, On the Gospel of St Luke, Fragment 1 Lk 1.26-27

Joseph's Help

Τοῦ δὲ Ἰησοῦ Χριστοῦ ἡ γένεσις οὕτως ἦν. μνηστευθείσης τῆς μητρὸς αὐτοῦ Μαρίας τῷ Ἰωσήφ, πρὶν ἢ συνελθεῖν αὐτοὺς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου. Μετὰ τὴν μνηστείαν συνέλαβεν, ἵνα δόξῃ ἐξ αὐτοῦ κεκυηκέναι· καὶ ἵνα ἐξ αὐτοῦ γενεαλογηθῇ, καὶ σχᾐ καὶ κηδεμόνα ἐν ταῖς ἐπινουλαῖς.. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τὸ Κατὰ Ματθαιον Εὐάγγελιον Source:  Migne PG 72.365c-368a

And this was the manner of Christ’s birth. His mother Mary being espoused to Joseph, before they had come together, she was found to be with child by the Holy Spirit. 1   After the betrothal she conceived that it seem that she conceived from him, and that the lineage be from him, and that she have a helper against plots. Saint Cyril of Alexandria, Commentary On The Gospel Of Saint Matthew, Fragment 1 Mt 1.18

Joseph's Ignorance

Quid autem praejudicat Mariae, si coelestis consilii mysterium Joseph non intellexit, et putavit virginem non esse, quam praegnantem videret? Resurrectionem ejus angeli ignoraverunt, quod significant versiculi: Tollite portas, principes, vestras, et elevamini portae aeternales, et introibit Rex gloriae. Quis est iste Rex gloriae? Interrogant quasi ignorent; et alii respondent: Dominus fortis et potens, Dominus potens in praelio, ipse est Rex gloriae. Et repetivit Propheta eosdem versiculos, et nihilominus illi quasi ignorantes iterum interrogaverunt; sic enim scriptum est: Tollite portas, principes, vestras, et elevamini portae aeternales, et introibit Rex gloriae. Quis est iste Rex gloriae? Quomodo ergo homo potuit divinum scire secretum, quod angeli nesciebant? Et in Esaiae libro habes: Quis est iste, qui advenit ex Edom; rubor vestimentorum ejus ex Bosor? Et utique minus erat hominem resurrexisse, quam virginem parturisse. Etenim jam Eliae precibus, Elisaei orationibus mortui resurrexerant: numquam autem ante numquam postea virgo generavit. Hoc autem opinatus est quod traduceret eam quasi ream, antequeam ab angelo moneretur: postea autem quasi fidelis nec dubius virginitatis ejus servavit oraculum. Sanctus Ambrosius Mediolanensis, De Institutione Virginis Et Sanctae Mariae Virginitate Perpetua, Caput V Source: Migne PL 16.315c-316b

Now why did Joseph prejudge Mary so unless he did not understand the mystery of the heavenly plan, and he deemed that her whom he saw pregnant was not a virgin? 1 That the angels were ignorant of His resurrection the lines tell us: 'Lift up your gates, princes, and raise up your eternal gates, and the king of glory shall enter. Who is the king of glory?' And they ask this as those who do not know, and the others reply: 'The Lord strong and powerful, The Lord mighty in battle, He is the king of glory.' 2 And the Prophet repeats the same lines, and nevertheless they, as if ignorant, ask again, for so it is written: 'Lift up your gates, princes, and raise up your eternal gates, and the king of glory shall enter. Who is the king of glory?' 3 How, then, is a man able to know the Divine mystery which angels do not know? In the book of Isaiah you have: 'Who is this, who comes from Edom, with vestments of red from Bosor?' 4 And a lesser thing was the resurrection of a man than a virgin giving birth. For already the prayers and petitions of Elisha had raised the dead, 5 but never before and never after did a virgin give birth. Thus he thought to convict her as guilty before he was admonished by the angel. And after that as one faithful, not doubting her virginity, he guarded the oracle. Saint Ambrose, on The State of The Virgin And The Perpetual Virgnity of Saint Mary, Chapter 5 1 Mt 1.18-19 2 Ps 23.7-8 3 Ps 23. 9-10 4 Isaiah 63.1 5 3 Kings 17.22

Judging Joseph

Ὅλην τὴν διάνοιαν πρὸς τὸ σαρκικὸν φρόνημα κατανεύεις, καὶ λέγεις τό· Ἔγνω αὐτήν· εἴ γε καὶ ἔγνω, μίξιν ὑπαινίττεσθαι. Ἀλλὰ γνῶθωι, κομψότατε, ὅτι οὐ φιλήδονος, οὐδὲ λάγνος ὑπῆρχεν ὁ Ἰωσὴφ, ἀλλὰ καὶ πάνυ θεοσεβής τε καὶ δίκαιος. Ἀκούσας δὲ παρὰ τοῦ ἀγγέλου εἰπόντος περὶ τῆς Παρθένου ἐπιτόκου τυγχανούσης, ὅτι Τὸ ἐν αὐτῇ γεννηθὲν ἐκ Πνεύματός ἐστιν ἁγίου, καὶ τεχθήσεται, καὶ σώσει τὸν λαὸν αὐτοῦ, καὶ βασιλεύσει εἰς τοὺς αἰῶνας, προσέθετο εὐλαβεῖσθαι ἀπὸ προσώπου Κυρίου, φρίξας τοῦτο δὴ τὸ ἔκπληκτον, καὶ παραδοξότατον μυστήριον. Διόπερ οὐκ ἔτι λοιπὸν ὡς μνηστὴρ, καὶ ἀνὴρ, ἀλλ' ὡς λατρευτὴς, καὶ διάκονος Θεου ἐμβριθέστατος, συσφίγξας τῇ σωφροσύνῃ τοὺς οἰκείους λογισμοὺς, ἐξυπηρετεῖτο σὺν πάσῃ ὁσιότητι, καὶ πολλῇ ἀγνότητι, καὶ φόβῳ θείῳ τῇ λεγομένῃ, οὐ μὴν καὶ οὔσῃ, γυναικὶ αὐτοῦ Μαρίᾳ. Ἅγιος Νειλος, Βιβλιον Πρῶτον, Ἐπιστολὴ ΣΟΑ' Κυριλλῳ Πρωτευοντι Source: Migne 79.181c-d

Your whole mind bent down in carnal thought, you say, 'He knew her; if he knew her, he had intercourse with her.' 1 But you should know, clever fellow, that Joseph was not given to pleasure or lust, but he was a most pious and righteous man. He understood when he heard from the angel about the Virgin birth: 'That in her is conceived of the Holy Spirit, and He that is born will save His people, and rule in eternity,' 2 that it was a warning coming from the face of God, striking him with fear account of its wonderous and admirable mystery. Whence after, not as a suitor or a husband, but as a most faithful worshipper and servant of God, bound to continence by his own thoughts, with all piety and chastity, by the fearful Divine words, not as his own did he receive Mary. Saint Nilus of Sinai, Book 1, Letter 271, To Cyrillus The Primate 1 Mt 1. 25 2 Mt 1. 23

Mary And Susanna

Qui ergo liberavit Susannam mulierem castam, coniugem fidam, a falso testimonio seniorum  ipse liberavit et virginem Mariam a falsa suspicione mariti sui. Inventa est ergo virgo illa praegnans, ad quam vir non accesserat. Uterus quidem fetu intumuerat, sed virginalis integritas manserat. Seminatorem fidei fide conceperat. Dominum q in suum corpus assumpserat, non eius corpus violari permiserat. Marito tamen tamquam homini venit in suspicionem. Aliunde esse credebat, quod de se non esse sciebat, et ipsum aliunde adulterium suspicabatur. Ab angelo corrigitur. Quare dignus fuit ab angelo corrigi? Quia non in illo erat malevola suspicio, quales Apostolus dicit, malevolas suspiciones nasci inter fratres. Malevolae suspiciones sunt calumniantium, benevolae suspiciones sunt gubernantium. Licet de filio male suspicari, sed filio non licet calumniari. Suspicaris malum, sed optas invenire bonum. Qui benevole suspicatur, vinci cupit; tunc enim bene laetatur, quando falsum inventum fuerit quod male suspicatur. Talis erat Ioseph circa coniugem suam, cui corpore non erat mixtus, sed tamen fide iam fuerat copulatus. Venit ergo et Virgo in falsam suspicionem. Sed sicut pro Susanna adfuit in Daniele Spiritus, sic pro Maria adfuit Ioseph angelus : Noli timere accipere Mariam coniugem tuam. Quod enim de ea nascitur, de Spiritu Sancto est. Ablata suspicio est, quia inventa redemptio est. Sanctus Augustinus Hipponensis, Sermons ad Populum, Sermones De Scripturis Veteris et Novi Testamenti, CCCXLIII, Tractatus De Susanna et Ioseph  Source: Migne PL 38.1507

Therefore He who liberated the chaste lady Susanna, a faithful wife, from the false witness of the elders, 1 also liberated the virgin Mary from the misplaced suspicion of her husband. That virgin was found to be pregnant, to whom her man had not come. 2 Her womb swelled with child, but the integrity of her virginity persisted. In faith she conceived the sower of the faith. The Lord who by her took up His body, did not permit violation of her body. However, to her husband, as a man, came suspicion. From another he thought it to be, because from himself he knew it not to be, and from another he suspected adultery. By an angel he was corrected. Why was he worthy to be corrected by an angel? Because his was not a malevolent suspicion, the sort which the Apostle speaks of: that give birth to malevolent suspicions among brothers. 3 Malevolent suspicions are calumny, benevolent suspicions pertain to direction. It is permitted that one suspect a son of wrongdoing but not that one calumniate him. You suspect evil, but you wish to find good. He who suspects benevolently, he desires to be refuted, that he might rejoice in good when he finds that the evil he suspected is false. So it was with Joseph and his wife, to whom he had not been joined in the body, but whom he had however joined with in faith. Thus the Virgin came under false suspicion. But as for Susanna the Spirit was near in Daniel, so for Mary the angel came to Joseph. 'Do not be unwilling to take Mary as your wife. For what is conceived in her is of the Holy Spirit.'4 Suspicion is removed, because redemption is discovered. Saint Augustine of Hippo, Sermons on the Old and New Testament, from Sermon 343, On Susanna And Joseph 1 Dan 13 2 Mt 1.19 3 1 Tim 6.4 4 Mt 1.18-20

Joseph's Judgement

Audituri estis hodie, fratres, quemadmodum nobis beatus evangelista generationis Christi retulit sacramentum. Christi, inquit, generatio sic erat: cum esset desponsata mater ejus Maria Joseph, antequam convenirent, inventa est in utero habens de Spiritus sancto; Joseph autem vir ejus cum esset justus, et nollet eam traducere, voluit occulte dimittere eam. Et quomodo justus, qui conceptum sponsae duxit non discutere? Suspecti non requirit causam pudoris, conjugii famam non vindicat, sed requirit? Voluit occulte dimiterre eam. Hoc pro magis videtur convenire quam justo; sed humano judicio, non divino. Penes Deum neque pietas sine justitia est, neque sine pietate justitia; coelesti sensu sine justitia est, neque sine pietate justitia; coelesti sensu sine bonitate aequitas, sine aequitate bonitas non habetur. Virtutes si separatae fuerint, dilabuntur, aequitas sine bonitate saevitia est, et justitia sine pietate crudelitas. Joseph ergo merito justus, quia pius, quia justus. Denique dum pietatem cogitat, crudelitate caruit: dum causam temperat, judicium costodivit; dum vindictam differt, crimen evasit; dum refugit accusatorem, fugit sententiam. Aestuabat animus sanctus negotii novitate perculsus, stabat sponsa praegnaens sed virgo; stabat plena pignore, sed non vacua? pudore; stabat de conceptu sollicita, sed de integritate secura: stabat vestita materno munere, sed non honore virginitatis exclusa. Sponsus quid faceret ad ista Accusaret? de crimine? Sed erat ipse innocentiae testis. Culpam diceret? Sed erat ipse custos pudoris. Urgerat adulterium? Sed erat ipse virginitatis assertor. Quid faceret ad ista? Cogitat dimittere, quia non poterat vel foris prodere, vel intus quod evenerat continere. Cogitat dimittere, et dicit Deo totum, quia quod homini diceret non habebat. Et nos, fratres, quoties res turbat, fallit species, facit color negotii interna nescire, declinemus judicium, subtrahamus vindictam, sententiam fugiamus, dicamus Deo totum, ne dum facile innocentum forte gestimus in poenam, ipsi nobis noxiam sententiam proferamus, dicente Domino: In quo judicio judicaveritis, judicabitur de vobis. Certe si nos tacuerimus, clamabit Deus, respondebit angelus, qui Joseph, ne innocentiam desereret, sic praevenit: Joseph, inquit, fili David, noli timere accipere Mariam conjugem tuam; quod enim in ea natum est, de Spiritu sancto est. Pariet autem filium, et vocabis nomen ejus Jesum; ipse enim slavum faciet populum suum a peccatis eorum. Sanctus Petrus Chrysologus, Sermo CXLV, De generatione Christi et de Joseph Mariam dimittere volente Source: Migne PL 52.588b-589b

You shall hear today, brothers, how the blessed Evangelist relays to us the mystery of the birth of Christ. He says: 'This was the birth of Christ, when Mary was betrothed to Joseph, before they came together, she was found to be bearing in the womb by the Holy Spirit. Her husband Joseph was a righteous man and was unwilling to shame her, and he wished to send her away in secret.' 1 And how righteous, who thought not to bring to nothing the reception of his betrothed? Suspicious he did not pursue the matter of chastity, he did not make demand for the honour of the spouse; but what did he seek? 'He wished to send her away in secret.' He seems here to do what is fitting more than just, but by human judgement not Divine. With God there is no piety without justice, no justice without piety; in the heavenly understanding there is no equity without kindess, nor kindness without equity. If the virtues are separated they fall; equity without kindness is savagery, and justice without piety is cruelty. Joseph, then, was indeed just, because pious, and pious because just. And so thinking in piety he lacked cruelty. While he excercised moderation in the matter he guarded justice, while he dismissed requital he evaded crime, while he withdrew from accusation he fled condemnation. The holy soul wavered struck by the novelty of the matter: his betrothed stood pregnant but a virgin, she gave proof but was not stripped of modesty, she was invested with the gift of motherhood but not excluded from the glory of virginity. And what did the spouse do to her? Did he accuse of crime? But he was the witness of her innocence. Did he speak of blame? But he himself was protector of her chastity. Did he claim adultery? But he himself was the assertor of virginity. What was he to do to her? He thinks to send her away because he was not able to bring forth anything from without or within that would estabish what had occured. He thinks to send her away and he tells God all, because he does have that which he might tell a man. And we, brothers, as many times as affairs trouble us, and appearance deceives, obscuring the inner complexion, let us decline from judgement, let us put aside demand for requital, let us flee condemnation, let us tell all to God, lest while we easily despatch the innocent to punishment we bring on ourselves sentence for wrong doing. As the Lord says: 'With the judgement you make, you shall be judged.' 2 Certainly if we are silent, God will cry out, the angel will answer, he who comes to Joseph lest he lose innocence, and says: 'Joseph, son of David, do not fear to take Mary for your wife, because that which is conceived in her is of the Holy Spirit. And she shall give birth to a son and you shall call his name Jesus, and He shall save the people from their sins.' 3 Saint Peter Chrysologus, from Sermon 145, On The Birth of Christ And Joseph's Wish To Send Mary Away 1 Mt 1.18-19 2 Mt 7.2 3 Mt 1.20-21

Leaving Egypt

Τελευτήσαντος δὲ τοῦ Ἡρῴδου ἰδοὺ ἄγγελος κυρίου φαίνεται κατ' ὄναρ τῷ Ἰωσὴφ ἐν Αἰγύπτῳ λέγων, ἐγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ πορεύου εἰς γῆν Ἰσραήλ, τεθνήκασιν γὰρ οἱ ζητοῦντες τὴν ψυχὴν τοῦ παιδίου. Οὐκέτι φησὶ, φεῦγε, ἀλλὰ πορεύου, ἄνεσιν μετὰ τὸν πειρασμὸν αἰνιττόμενος· τὴν ψυχὴν δὲ τοῦ παιδίου εἰπὼν, τὴν δόξαν Ἀπολιναρίου ἀνατρέπει, σάρκα λέγοντος εἰληφένει τὸν Κύριον ἄνουν καὶ ἀψυχον. Ἐν μέντοι τῇ οἰκονομικῇ τοῦ Χριστοῦ καθόδῳ εἰς Αἴγυπτον, καὶ τῇ ἐκεῖθεν αὖθις εἰς Ἰουδαίαν ἀναστροφῇ ἀνακεφαλαιοῦται τὴν αἰχμαλωσίαν τοῦ λαοῦ ὁ Θεὸς, καὶ λυτροῦται αὐτὸν ἐξ ἐπιβουλῆς ἐπὶ τὰ ἴδια πάλιν ἀνάγων. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τὸ Κατὰ Ματθαιον Εὐάγγελιον Migne PG 72. 368

With the death of Herod, behold an angel of the Lord appeared in a dream to Joseph in Egypt, saying, rise up and take the child and his mother and go forth into the land of Israel, for they are dead who sought the soul of the child. 1 The angel did not say 'flee' 2 as he once did but 'go forth', signifying a cessation of trial, and saying 'the soul of the child' he overthrows the opinion of Apollinaris, 3 who said that the Lord assumed the flesh but not the mind and soul. Thus in the dispensation of the going down of Christ into Egypt and again returning to Judea, God recalls the captivity of His people and His liberation of them from plots, leading them again back to their own things. Saint Cyril of Alexandria, Commentary on Matthew, Fragment 1 Mt 2.19-20 2 Mt 2.13 3 Apollinaris of Laodicea

Joseph's Troubles

Joseph ille martius solo nomine, conscientia sponsus, praegnantem sponsam fluctuans et anxius intuetur, quia neque accusare innocentem, neque praegnantem poterat excusare; tacere tutum non erat, erat loqui periculum. Admittit, non prodit crimina accusator insontis. Erat ipse testimonium castitatis, erat custos pudoris: aliud noverat, aliud intuebatur; confundebat visus quem non confundebat Virginis fides: actus at vita in bivio; mens justa et sanctus animus ancipiti cogitatione torquetur; sentit, sed tantum non potest penetrare sacramentum, quia nec accusare poterat, et defensare penes homines non valebat. Merito mox occurit angelus, merito responsum subvenit mox divinum, cui humano deficiente consilio justitia non defecit. Et qui dicit? Joseph fili David, noli timere. Qui nihil fecerat, quid timebat? Timebat, quia etsi nullus in facto reatus erat, erat in causa maximus pavor. Sanctus animus quidquid non assequitur, expavescit, Cave ergo homo, de partu nostrae matris taliter disputare, cum angelum respondisse sufficiat: Noli timere accipere Mariam conjugem; quod enim in illa natum est, de Spiritu sancti est. Sanctus Petrus Chrysologus, Sermo CLXXV Source: Migne PL 52.657-58

Joseph, he who was a husband in name alone, in conscience a spouse, observing his betrothed pregnant was troubled and anxious, because he was neither able to accuse the innocent nor excuse the pregnant. It was not safe to keep silent, it was dangerous to speak. He commits a crime, does not expose it, who is an accuser of the guiltless. He himself was proof of chastity, he was the guardian of modesty. One thing he knew, he saw something else; what was seen confused him whom the Virgin's faithfulness did not confuse. Deeds and life were at a meeting of two roads; a righteous mind and holy soul were troubled by two edged thought; he observed but was unable to comprehend such a mystery, because he could not accuse and he was not capable of defending her before men. Thus it was fitting that an angel quickly came, fitting that a Divine response swiftly came to help him who was lacking in human counsel but not lacking in righteousness. And what did the angel say? 'Joseph, son of David, do not fear' 1 He who had not done anything, what did he have to fear? He feared because even if he was guilty in nothing, there was distress on account of the situation. Whatever a holy soul does not grasp is a cause of trouble. So let a man be wary of disputing our Mother giving birth when the angelic answer suffices, 'Do not fear to take Mary for your wife; that within her is from the Holy Spirit. 1 Saint Peter Chrysologus, from Sermon 175 1 Mt 1.20

The Order of Ancestors

Gradum, quem Mattheaus in ordine regiae successionis ediderat, Lucas in sacerdotali origine computat. Quem dum uterque dinumerat, cognationem in Domino utriusque tribus uterque significat. Recteque generationis gradus ponitur: quia sacerdotalis et regiae tribus societas per Dvid ex conjugio inita, jam a Salathiel in Zorobabel confirmetur ex genere. Atque ita dum Matthaeus paternam originem, quae ex Juda proficiscebatur, recenset, Lucas vero acceptum per Natham ex tribu Levi genus edocet; suis quibusque partibus Domino nostro Jesu Christo, qui est aeternus et rex et sacerdos, etiam in carnali ortu utriusque generis gloriam probaverunt. Quod vero Joseph potiusquam Mariae nativitas recensetur, nihil refert: eadem enim est totius tribus atque una cognatio. Sanctus Hilarius Pictaviensis, In Evangelium Matthaei Commentarius, Cap I

The order which Matthew gives by the royal succession, Luke reckons according to the priestly origin. One reckons by the bloodline of the Lord and the other by His tribe. It is quite right to present the sequence of the Lord's generation in this way since the association of the priestly and royal ancestry begun by David in his marriage is thereafter confirmed through the lineage of Shealtiel to Zerubbabel. And so while Matthew attends to His paternal origin which stemmed from Judah, Luke speaks of the lineage proceeding through Nathan from the tribe of Levi. By both of these ways then is demonstrated the glory of the double genealogy of our Lord Jesus Christ, who is eternal king and priest, even in his corporeal birth. That his nativity is traced from Joseph rather than Mary does not matter, for there is one and the same bloodline for the entire ancestry. Saint Hilary of Poitiers, Commentary on the Gospel of Matthew, Chapter 1

A Short Gloss On Saint Joseph

Virum Mariae.  Id est, ministrum Mariae. Sanctus Beda, In Matthaei Evangelium Expositio

'The Man of Mary.'  1 That is, the servant of Mary. Saint Bede, from the Commentary On The Gospel Of Saint Matthew 1 Mt 1.16

The Genealogies Of Christ

Quem ad istam mortalitatem nobiscum participandam quia descendentem voluit significare Matthaeus, ideo et ipsas generationes ab Abraham usque ad Ioseph et usque ad ipsius Christi nativitatem descendendo commemoravit ab initio Evangelii sui  Lucas autem non ab initio, sed a baptismo Christi generationes enarrat nec descendendo, sed ascendendo, tamquam sacerdotem in expiandis peccatis magis signans, ubi eum vox de caelo declaravit, ubi testimonium Ioannes ipsi perhibuit dicens: Ecce qui tollit peccata mundi. Ascendendo autem transit et Abraham et pervenit ad Deum, cui mundati et expiati reconciliamur. Merito et adoptionis originem ipse suscepit, quia per adoptionem efficimur filii Dei credendo in Filium Dei. Per carnalem vero generationem Filius Dei potius propter nos Filius hominis factus est. Satis autem demonstravit non se ideo dixisse Ioseph filium Eli, quod de illo genitus, sed quod ab illo fuerit adoptatus, cum et ipsum Adam filium dixit Dei, cum sit factus a Deo, sed per gratiam quam postea peccando amisit tamquam filius in paradiso constitutus sit. Quapropter in generationibus Matthaei significatur nostrorum susceptio peccatorum a Domino Christo, in generationibus autem Lucae significatur abolitio nostrorum peccatorum a Domino Christo. Ideo eas ille descendens enarrat, iste ascendens. Quod enim dicit Apostolus: Misit Deus Filium suum in similitudinem carnis peccati. Haec est susceptio peccatorum; quod autem addit: Ut de peccato damnaret peccatum in carne, haec est expiatio peccatorum. Proinde Matthaeus ab ipso David per Salomonem descendit, in cuius matre ille peccavit; Lucas vero ad ipsum David per Nathan ascendit, per quem prophetam Deus peccatum illius expiavit. Ipse quoque numerus, quem Lucas exsequitur, certissime prorsus abolitionem indicat peccatorum. Quia enim Christi aliqua iniquitas, qui nullam habuit, non est utique coniuncta iniquitatibus hominum, quas in sua carne suscepit, ideo numerus penes Matthaeum excepto Christo est quadragenarius. Quia vero iustitiae suae Patrisque nos expiatos ab omni peccato purgatosque coniungit, ut fiat quod ait Apostolus: Qui autem adhaeret Domino unus spiritus est ideo in eo numero, qui est penes Lucam, et ipse Christus, a quo incipit enumeratio, et Deus, ad quem pervenit, connumerantur et fit numerus septuaginta septem, quo significatur omnium prorsus remissio et abolitio peccatorum. Quam etiam ipse Dominus per huis numeri mysterium evidenter expressit dicens remittendum esse peccanti non solum septiens, sed etiam septuagiens septiens  Sanctus Augustinus Hipponensis, De Consensu Evangelistarum Libri Quatuor, Lib II

Because Matthew wished to note this descent for the sharing of mortality with us, he has mentioned the generations from Abraham to Joseph and to the birth of Christ Himself in descending order, and at the beginning of his Gospel. Luke, on the other hand, narrates the generations not at the beginning but at Christ’s baptism, and not in descending but in ascending order, as if designating Him a priest for the expiation of sins, where the voice from heaven announced Him, and where John himself named him, saying: 'Behold he who takes away the sin of the world.'1 Moreover, in the ascending order he passes Abraham and arrives at God, to whom, cleansed and atoned for, we are reconciled. Of merit, too, the origination of adoption He has taken up in Himself, for through adoption we are made the sons of God by believing in the Son of God. Indeed, for us, by carnal generation, the Son of God was pleased to be made the son of man. And the author shows clearly that he did not call Joseph the son of Heli because he was sired by him but because he was adopted by him, for he has also called Adam a son of God, who was made by God, but who by grace was as a son in paradise established, which afterwards he lost by sin. Thus the genealogy of Matthew signifies Christ's taking of our sin upon Himself, while genealogy of Luke signifies the abolition of our sins by the Lord Christ. Therefore the one details the names in descending order and the other in ascending order. For when the Apostle says, 'God sent His own Son in the likeness of the flesh of sin,'2  this is the taking upon of sins, and when he adds, ' for sin, to condemn sin in the flesh,' this is expiation of sins. Accordingly Matthew descends from David through Solomon, by whose mother he sinned; while Luke ascends to the same David through Nathan, the prophet by whom God took away his sin. Furthermore, the number which Luke follows does most certainly best indicate the taking away of sins. For as in Christ, who Himself had no sin, there is assuredly no iniquity allied to the iniquities of men which He took up in His flesh, the number adopted by Matthew makes forty without Christ. For by cleansing us of all sin and purging us He joins us to His own and His Father’s righteousness, that it might be as the Apostle’s said: 'But he that is joined to the Lord is one spirit'.3 In the number used by Luke is Christ Himself, with whom the enumeration begins, and God, at whom it ends; and the sum is seventy seven, which signifies the thorough forgiveness and abolition of all sins. And this the Lord Himself also clearly expressed through the mystery of this number when He said that the sinner should be forgiven not only seven times, but even seventy seven times. Saint Augustine of Hippo, On The Agreement of the Evangelists 1 Jo 1.29  2 Rom 8.3  3 1 Cor 6.17

A Marriage Arranged

Ad virginem Deus aligerum portitorem mittit: nam dat arrham, dotem suscipit, qui fert gratiam; fidem refert, et tradit munera virtutis, qui mox virginei consensus resolvit sponsionem. Pervolat ad sponsam festiuus interpres, ut a Dei sponsa humanae desponsationis arceat et suspendat affectum, neque auferat a Joseph virginem sed reddat Christo, cui est in utero pignorata eum fieret. Christus ergo suam sponsam recipit, non praeripit alienam; nec separationem facit, quando suam sibi totam jungit in uno corpore creaturam. Sanctus Petrus Chrysologus, Sermo CXL, De Annuntiatione D. Mariae Virginis Source: Migne PL 52.576a-b

To the Virgin God sends the winged carrier, he who brings grace, he gives a pledge, he takes the dowry, he carries back her promise, he gives gifts of power. The mediator flies swiftly to the betrothed, that he protect the bride from human betrothal and stay affection; he does not take the Virgin from Joseph but he returns her to Christ, to whom she was pledged in the womb when she was made. Christ thus receives his spouse, he does not take what is of another, he does not separate when he binds himself in one body to her his own creation. Saint Peter Chrysologus, from Sermon 140, On The Annunciation

Saint Joseph And The Apostles

Post quae, mortuo Herode, Joseph per Angelum monetur, ut in Judeam cum puero et matre ipsius redeat. Et revertens cum Archelaum Herodis filium regnare audisset, timuit eo venire; et per angelum monetur, ut in Galilaeam transeat, et in regionis eius civitate Nazareth inhabitet. Reverti ergo ad Iudaeam monetur: et reversus timor. Et rursum visu admonitus, transire ad regionem gentium iubetur. Sed aut timere eum qui admonitus sit non oportuit, aut per angelum deferri admonitio mox mutanda non debuit. Verum typica ratio servata est. Joseph enim aposotolorum habet speciem, quibus Christus circumfurendus est creditus. Hi tamquam Herode mortuo, id est, populo eius in passione Domini deperdito, Judaeis praedicare sunt iussi; missi enim erant ad oves perditas domus Israel: sed manente haereditarian infidelitatis dominatu metuunt et recedunt. Admoniti per visum, sancti scilicet Spiritus donum in gentibus contemplantes, ad eas transferunt Christum, Judaeam missum, sed vitam et salutem gentium nuncupatum.  Sanctus Hilarius Pictaviensis, Ad In Evangelium Matthaei Commentarius

After which, with the death of Herod, Joseph was warned by an angel that he should return to Judea with his son and his mother. And going back he heard that Archelaus the son of Herod was reigning and he feared to come there, and he was warned by an angel that he should pass into Galilee and dwell in Nazareth a city of that region. 1 Thus he was warned to return to Judea and then he feared to go back; and again in an admonitory vision he was ordered to pass over to a region of the gentiles. But either to fear what has been admonished is not appropriate, nor it is that an angel should so quickly change his counsel. By reason of type truth shall be served. Joseph has the likeness of an Apostle, those the itinerant Christ chose. These with Herod dead, that is, his people lost until the passion of the Lord, were commanded to preach to the Jews, they were sent out to the lost sheep of the house of Israel; but then they feared and fled the domination of an unfaithful inheritance. Warned in a vision, the gift of the Spirit had the saints contemplate the Gentiles, that they bring Christ to them; sent to the Jews but now preaching life and salvation to the nations. Saint Hilary of Poitiers, from the Commentary On The Gospel Of Saint Matthew   1 Mt 2. 19-23