Supplications to St Joseph

St. Joseph, pray that Jesus 
may come into my soul and sanctify me.

St. Joseph, pray that Jesus 
may come into my heart and inspire it with charity.

St. Joseph, pray that Jesus 
may come into my mind and enlighten it.

St. Joseph, pray that Jesus 
may guide my will and strengthen it.

St. Joseph, pray that Jesus 
may direct my thoughts and purify them.

St. Joseph, pray that Jesus 
may guide my desires and direct them.

St. Joseph, pray that Jesus 
may look upon my deeds and extend His blessings.

St. Joseph, pray that Jesus 
may inflame me with love for Him.

St. Joseph, request for me from Jesus 
the imitation of thy virtues.

St. Joseph, request for me from Jesus 
true humility of spirit.

St. Joseph, request for me from Jesus 
meekness of heart.

St. Joseph, request for me from Jesus 
peace of soul.

St. Joseph, request for me from Jesus 
a holy fear of the Lord.

St. Joseph, request for me from Jesus 
a desire for perfection.

St. Joseph, request for me from Jesus 
a gentleness of heart.

St. Joseph, request for me from Jesus 
a pure and charitable heart.

St. Joseph, request for me from Jesus 
the wisdom of faith.

St. Joseph, request for me from Jesus
His blessing of perseverance in my good deeds.

St. Joseph, request for me from Jesus 
the strength to carry my crosses.

St. Joseph, request for me from Jesus
a disdain for the material goods of this world.

St. Joseph, request for me from Jesus
the grace to walk on the narrow path toward Heaven.

St. Joseph, request for me from Jesus 
the grace to avoid all occasion of sin.

St. Joseph, request for me from Jesus 
a holy desire for eternal bliss.

St. Joseph, request for me from Jesus 
the grace of final perseverance.

St. Joseph, do not abandon me.

St. Joseph, pray that my heart 
may never cease to love thee.

St. Joseph, for the love thou bearest for Jesus,
grant that I may learn to love Him.

St. Joseph, graciously accept me as thy devoted servant.

St. Joseph, I give myself to thee; accept my pleas 
and hear my prayers.

St. Joseph, do not abandon me at the hour of my death.

Jesus, Mary and Joseph,
I give Thee my heart and my soul.

Memorare
 Remember, o most pure Spouse of the Virgin Mary, my sweet Protector Saint Joseph, never was it heard that anyone who implored thy help nor sought thy intercession was left unaided. Inspired by this confidence I come to thee and to thee do I fervently commend myself. Despise not my petitions, I beseech thee, foster Father of the Redeemer, but graciously hear them. + Amen.


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Week of St Joseph

GIVE YOUR WEEK TO JOSEPH

From time to time consecrate an entire week to glorious St. Joseph, that he may offer all you do to Mary, to Jesus, to the Most Holy Trinity, and that he may dispose, according to his pleasure, all the fruits of your good works. 

Choose 7 titles of honor, one for each day of the week, by which to pay homage to this great Saint, and vary your devotion: 

1) St Joseph Son of David  2) St Joseph Most Chaste Spouse  3) St Joseph Virgin-Father  4) St Joseph Valiant Protector of Jesus and Mary  5) St Joseph Patron of Workers  6) St Joseph Patron of the Dying  7) St Joseph Patron of the Universal Church  

ACT OF CONSECRATION

 

O dearest St. Joseph, I consecrate myself to your honor and give myself to you, that you may always be my father, my protector and my guide in the way of salvation. 

Obtain for me a greater purity of heart and fervent love of the interior life. After your example may I do all my actions for the greater glory of God, in union with the Divine Heart of Jesus and the Immaculate Heart of Mary. 

O Blessed St. Joseph, pray for me, that I may share in the peace and joy of your holy death. +Amen.

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Homage to St Joseph

We do not praise the Saints merely for the sake of praising them; as St. Bernard says, they are so full of Heaven's gifts that our poor praises can scarcely add anything to their glory. We praise them in order to admire them; we admire them in order to love them; we love them in order to serve them; we serve them in order to imitate them; and by imitating them we gain their favor, and merit to have them as protectors in heaven. It is glorious for St. Joseph to be so great, but what do we gain by his greatness if he does not share it with us, if he be not our advocate on high? Now he is willing to be of service to us if we show ourselves worthy, if we render him some poor service, and offer him really heart-felt homage.

The best devotion to Saint Joseph is to imitate his virtues, to model your actions on his, and to act as he acted. He and Our Lady will accept your feeble efforts and help you, and God will give you His blessing. Say attentively each day a short prayer in honor of Saint Joseph, or an aspiration or two, with all of your heart. As with the Golden Hail Mary, it is better to say one brief prayer or aspiration with utter devotion and from the heart than a long prayer distractedly. 

"When you invoke Saint Joseph, you don’t have to speak much. You know your Father in heaven knows what you need; well, so does His friend Saint Joseph. Tell him, ‘If you were in my place, Saint Joseph, what would you do? Well, pray for this in my behalf.'" - St André Bessette

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Holy Silence

HUMILITY IN ST JOSEPH'S SILENCE

It seems that St. Joseph, contemplating the Incarnate Word in the lowly house of Nazareth, must often have said in his heart: 'I adhere to all that my spouse says; I unite myself with all that she does; I take part in all her desires. I do not speak myself: but I hope that, as I agree with all that she thinks well to say, Jesus will approve of my silence. She and I are one in heart; she says all; I say nothing except through her mouth and her heart.' 

Reader, do the same; repeat to Our Lady that you approve and ratify all she says and does in honor of her spouse. and that you thank her for all a thousand times. Add that it is not the want of cordial affection which makes you silent, but rather its excess, because you can find no words to express it, and your tongue cannot keep pace with your feelings. Say that since St. Joseph by his silence has said as much as, and more than all others, you desire to imitate him. 

St. John tells us that when the Lamb had opened the seventh seal of the mysterious book mentioned in the Apocalypse, there was silence in Heaven, as it were, for half an hour; all the Saints were as if entranced, and could do nothing but admire the infinite majesty of God. So may you also do. Tell St. Joseph that, while others do wonderful things, your part must be to humble yourself, and acknowledge your own nothingness; while they offer their love, you can but offer nothingness and abjection, and acknowledge yourself incapable and unworthy of speaking. Fear not to imitate St. Augustine and other Saints who complained of God to God Himself, in some such terms as these: ' Thou commandest me to love Thee, O God most worthy of love; why, then, hast Thou given me such a poor and narrow heart? Why art Thou so great and I so little? The object being infinite, should not the heart and love be infinite also? 

'Thou hast made St. Joseph so great; Thou inspirest me with the ardent desire to love him, and yet Thou seest how incapable I am of doing anything worthy of Thee or of him. Assist my weakness, I beseech Thee, O Lord! I desire to do what is right, but I have not the power. Give me the power to do more. At any rate, be satisfied to see one who desires more than he is able to perform, who would fain do all that can be done by all men and all Saints, so as to honor Thee in the great things Thou hast done to St. Joseph. + Amen.

Love Ordained

THE HOLY ESPOUSALS  

The Virgin was betrothed to a man named Joseph, 

of the House of David. - St Luke 1:27

The espousals between Joseph and Mary are an episode of great importance. Joseph was of the royal line of David and, in virtue of his marriage to Mary, would confer on the Son of the Virgin - on God's Son - the legal tile of "Son of David," thus fulfilling the prophecies. The espousals of Joseph and Mary are, because of this, a human event, but determinant in the history of humanity's salvation, in the realization of the promises of God; because of this, it also has a supernatural connotation, which the two protagonists accept with humility and trust.  Pope Benedict XVI, Vatican Gardens, 5 July 2010


The Most High spoke to the heart of the high priest, inspiring him to place into the hands of each one of the young men a dry stick, with the command that each ask his Majesty with a lively faith, to single out the one whom He had chosen as the spouse of Mary. While they were thus engaged in prayer the staff which Joseph held was seen to blossom and at the same time a dove of purest white and resplendent with admirable light, was seen to descend and rest upon the head of the saint... And the priest espoused Mary to the most chaste and holy of men, Saint Joseph.   - Venerable Maria de Agreda


How exalted in the virtue of virginity must Joseph have been who was destined by the Eternal Father to be the companion in virginity of Mary! Both had made a vow to preserve virginity for their entire lives, and it was the Will of God to join them in the bond of a holy marriage.   - St. Francis de Sales


Joseph teaches us that it is possible to love without possessing. In contemplating Joseph, all men and women can, by God’s grace, come to experience healing from their emotional wounds, if only they embrace the plan that God has begun to bring about in those close to him, just as Joseph entered into the work of redemption through Mary and as a result of what God had already done in her.  - Pope Benedict XVI, Cameroon, 18 March 2009



In the Liturgy, Mary is celebrated as "united to Joseph, the just man, by a bond of marital and virginal love." There are really two kinds of love here, both of which together represent the mystery of the Church -virgin and spouse - as symbolized in the marriage of Mary and Joseph. “Virginity or celibacy for the sake of the Kingdom of God not only does not contradict the dignity of marriage but presupposes and confirms it. Marriage and virginity are two ways of expressing and living the one mystery of the Covenant of God with his people,” the Covenant which is a communion of love between God and human beings.  - Blessed Pope John Paul II, Redemptoris Custos 

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TIME Magazine's FATHER OF THE YEAR

If only this were real... how awesome would this be?!!  :)

St Joseph the Worker

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ST. JOSEPH THE WORKER

Words of the Saints and Scripture concerning St Joseph the Worker

At Nazareth Joseph's days were filled with work which necessarily took him away at times from his Infant God. During these hours Mary replaced him, but when evening brought him home again, he would pass the entire night in adoration, never tiring, only too happy for the chance to contemplate the hidden riches of Jesus' divinity. For he pierced the rough garments the Child wore, until his faith touched the Sacred Heart. In profound adoration he united himself to the special grace of each one of the events in the life of Jesus.   

- St. Peter Julian Eymard

Joseph was a craftsman from Galilee, just one man among many. What had life to offer to someone from a forgotten village like Nazareth? Nothing but work: work every day, with the same constant effort. And at the end of the day, a poor little house in which to rest and regain energy for the next day. But the name Joseph, in Hebrew, means "God will add." God adds unsuspected dimensions to the holy lives of those who do his will. He adds the one important dimension which gives meaning to everything, the divine dimension. To the humble and holy life of Joseph he added — if I may put it this way — the lives of the Virgin Mary and of Jesus, our Lord.   - St. Josemaria Escrivá

For Joseph, of royal blood, united by marriage to the greatest and holiest of women, reputed the father of the Son of God, passed his life in labor, and won by the toil of the artisan the needful support of his family. 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. Joseph, content with his slight possessions, bore the trials consequent on a fortune so slender, with greatness of soul, in imitation of his Son, who having put on the form of a slave, being the Lord of life, subjected himself of his own free-will to the spoliation and loss of everything.   - Pope Leo XIII, Quamquam Pluries

Work was the daily expression of love in the life of the Family of Nazareth. The Gospel specifies the kind of work Joseph did in order to support his family: he was a carpenter. This simple word sums up Joseph's entire life. For Jesus, these were hidden years, the years to which Luke refers after recounting the episode that occurred in the Temple: "And he went down with them and came to Nazareth, and was obedient to them" (Luke 2:51). This "submission" or obedience of Jesus in the house of Nazareth should be understood as a sharing in the work of Joseph. Having learned the work of his presumed father, he was known as "the carpenter's son." If the Family of Nazareth is an example and model for human families, in the order of salvation and holiness, so too, by analogy, is Jesus' work at the side of Joseph the carpenter… At the workbench where he plied his trade together with Jesus, Joseph brought human work closer to the mystery of the Redemption.
- Blessed Pope John Paul II, Redemptoris Custos

Purgatory

The Catechism of the Catholic Church defines purgatory as a "purification, so as to achieve the holiness necessary to enter the joy of heaven," which is experienced by those "who die in God’s grace and friendship, but still imperfectly purified" (CCC 1030). It notes that "this final purification of the elect . . . is entirely different from the punishment of the damned" (CCC 1031).

The purification is necessary because, as Scripture teaches, nothing unclean will enter the presence of God in heaven (Rev. 21:27) and, while we may die with our mortal sins forgiven, there can still be many impurities in us, specifically venial sins and the temporal punishment due to sins already forgiven.

Two Judgments

When we die, we undergo what is called the particular, or individual, judgment. Scripture says that "it is appointed for men to die once, and after that comes judgment" (Heb. 9:27). We are judged instantly and receive our reward, for good or ill. We know at once what our final destiny will be. At the end of time, when Jesus returns, there will come the general judgment to which the Bible refers, for example, in Matthew 25:31-32: "When the Son of man comes in his glory, and all the angels with him, then he will sit on his glorious throne. Before him will be gathered all the nations, and he will separate them one from another as a shepherd separates the sheep from the goats." In this general judgment all our sins will be publicly revealed (Luke 12:2–5).

Augustine said, in The City of God, that "temporary punishments are suffered by some in this life only, by others after death, by others both now and then; but all of them before that last and strictest judgment" (21:13). It is between the particular and general judgments, then, that the soul is purified of the remaining consequences of sin: "I tell you, you will never get out till you have paid the very last copper" (Luke 12:59).


Money, Money, Money

One argument anti-Catholics often use to attack purgatory is the idea that the Catholic Church makes money from promulgating the doctrine. Without purgatory, the claim asserts, the Church would go broke. Any number of anti-Catholic books claim the Church owes the majority of its wealth to this doctrine. But the numbers just don’t add up. 

When a Catholic requests a memorial Mass for the dead—that is, a Mass said for the benefit of someone in purgatory—it is customary to give the parish priest a stipend, on the principles that the laborer is worth his hire (Luke 10:7) and that those who preside at the altar share the altar’s offerings (1 Cor. 9:13–14). In the United States, a stipend is commonly around five dollars; but the indigent do not have to pay anything. A few people, of course, freely offer more. This money goes to the parish priest, and priests are only allowed to receive one such stipend per day. No one gets rich on five dollars a day, and certainly not the Church, which does not receive the money anyway.

But look at what happens on a Sunday. There are often hundreds of people at Mass. In a crowded parish, there may be thousands. Many families and individuals deposit five dollars or more into the collection basket; others deposit less. A few give much more. A parish might have four or five or six Masses on a Sunday. The total from the Sunday collections far surpasses the paltry amount received from the memorial Masses.


A Catholic "Invention"?

Fundamentalists may be fond of saying the Catholic Church "invented" the doctrine of purgatory to make money, but they have difficulty saying just when. Most professional anti-Catholics—the ones who make their living attacking "Romanism"—seem to place the blame on Pope Gregory the Great, who reigned from A.D. 590–604.

But that hardly accounts for the request of Monica, mother of Augustine, who asked her son, in the fourth century, to remember her soul in his Masses. This would make no sense if she thought her soul would not benefit from prayers, as would be the case if she were in hell or in the full glory of heaven.

Nor does ascribing the doctrine to Gregory explain the graffiti in the catacombs, where Christians during the persecutions of the first three centuries recorded prayers for the dead. Indeed, some of the earliest Christian writings outside the New Testament, like the Acts of Paul and Thecla and the Martyrdom of Perpetua and Felicity (both written during the second century), refer to the Christian practice of praying for the dead. Such prayers would have been offered only if Christians believed in purgatory, even if they did not use that name for it.

Why No Protests?

Whenever a date is set for the "invention" of purgatory, you can point to historical evidence to show the doctrine was in existence before that date. Besides, if at some point the doctrine was pulled out of a clerical hat, why does ecclesiastical history record no protest against it?

A study of the history of doctrines indicates that Christians in the first centuries were up in arms (sometimes quite literally) if anyone suggested the least change in beliefs. They were extremely conservative people who tested a doctrine’s truth by asking, Was this believed by our ancestors? Was it handed on from the apostles? Surely belief in purgatory would be considered a great change, if it had not been believed from the first—so where are the records of protests?

They don’t exist. There is no hint at all, in the oldest writings available to us (or in later ones, for that matter), that "true believers" in the immediate post-apostolic years spoke of purgatory as a novel doctrine. They must have understood that the oral teaching of the apostles, what Catholics call tradition, and the Bible not only failed to contradict the doctrine, but, in fact, confirmed it.

It is no wonder, then, that those who deny the existence of purgatory tend to touch upon only briefly the history of the belief. They prefer to claim that the Bible speaks only of heaven and hell. Wrong. It speaks plainly of a third condition, commonly called the limbo of the Fathers, where the just who had died before the redemption were waiting for heaven to be opened to them. After his death and before his resurrection, Christ visited those experiencing the limbo of the Fathers and preached to them the good news that heaven would now be opened to them (1 Pet. 3:19). These people thus were not in heaven, but neither were they experiencing the torments of hell.

Some have speculated that the limbo of the Fathers is the same as purgatory. This may or may not be the case. However, even if the limbo of the Fathers is not purgatory, its existence shows that a temporary, intermediate state is not contrary to Scripture. Look at it this way. If the limbo of the Fathers was purgatory, then this one verse directly teaches the existence of purgatory. If the limbo of the Fathers was a different temporary state, then the Bible at least says such a state can exist. It proves there can be more than just heaven and hell.


Argument: "Purgatory Not in Scripture"

Some Fundamentalists also charge, as though it actually proved something, "The word purgatory is nowhere found in Scripture." This is true, and yet it does not disprove the existence of purgatory or the fact that belief in it has always been part of Church teaching. The words Trinity and Incarnation aren’t in Scripture either, yet those doctrines are clearly taught in it. Likewise, Scripture teaches that purgatory exists, even if it doesn’t use that word and even if 1 Peter 3:19 refers to a place other than purgatory.

Christ refers to the sinner who "will not be forgiven, either in this age or in the age to come" (Matt. 12:32), suggesting that one can be freed after death of the consequences of one’s sins. Similarly, Paul tells us that, when we are judged, each man’s work will be tried. And what happens if a righteous man’s work fails the test? "He will suffer loss, though he himself will be saved, but only as through fire" (1 Cor 3:15). Now this loss, this penalty, can’t refer to consignment to hell, since no one is saved there; and heaven can’t be meant, since there is no suffering ("fire") there. The Catholic doctrine of purgatory alone explains this passage.

Then, of course, there is the Bible’s approval of prayers for the dead: "In doing this he acted in a very excellent and noble way, inasmuch as he had the resurrection of the dead in view; for if he were not expecting the dead to rise again, it would have been useless and foolish to pray for them in death. But if he did this with a view to the splendid reward that awaits those who had gone to rest in godliness, it was a holy and pious thought. Thus he made atonement for the dead that they might be freed from this sin" (2 Macc. 12:43–45). Prayers are not needed by those in heaven, and no one can help those in hell. That means some people must be in a third condition, at least temporarily. This verse so clearly illustrates the existence of purgatory that, at the time of the Reformation, Protestants had to cut the books of the Maccabees out of their Bibles in order to avoid accepting the doctrine.

Prayers for the dead and the consequent doctrine of purgatory have been part of the true religion since before the time of Christ. Not only can we show it was practiced by the Jews of the time of the Maccabees, but it has even been retained by Orthodox Jews today, who recite a prayer known as the Mourner’s Kaddish for eleven months after the death of a loved one so that the loved one may be purified. It was not the Catholic Church that added the doctrine of purgatory. Rather, any change in the original teaching has taken place in the Protestant churches, which rejected a doctrine that had always been believed by Jews and Christians.


Why Go To Purgatory?

Why would anyone go to purgatory? To be cleansed, for "nothing unclean shall enter [heaven]" (Rev. 21:27). Anyone who has not been completely freed of sin and its effects is, to some extent, "unclean." Through repentance he may have gained the grace needed to be worthy of heaven, which is to say, he has been forgiven and his soul is spiritually alive. But that’s not sufficient for gaining entrance into heaven. He needs to be cleansed completely.

Fundamentalists claim, as an article in Jimmy Swaggart’s magazine, The Evangelist, put it, that "Scripture clearly reveals that all the demands of divine justice on the sinner have been completely fulfilled in Jesus Christ. It also reveals that Christ has totally redeemed, or purchased back, that which was lost. The advocates of a purgatory (and the necessity of prayer for the dead) say, in effect, that the redemption of Christ was incomplete. . . . It has all been done for us by Jesus Christ, there is nothing to be added or done by man."

It is entirely correct to say that Christ accomplished all of our salvation for us on the cross. But that does not settle the question of how this redemption is applied to us. Scripture reveals that it is applied to us over the course of time through, among other things, the process of sanctification through which the Christian is made holy. Sanctification involves suffering (Rom. 5:3–5), and purgatory is the final stage of sanctification that some of us need to undergo before we enter heaven. Purgatory is the final phase of Christ’s applying to us the purifying redemption that he accomplished for us by his death on the cross.


No Contradiction

The Fundamentalist resistance to the biblical doctrine of purgatory presumes there is a contradiction between Christ’s redeeming us on the cross and the process by which we are sanctified. There isn’t. And a Fundamentalist cannot say that suffering in the final stage of sanctification conflicts with the sufficiency of Christ’s atonement without saying that suffering in the early stages of sanctification also presents a similar conflict. The Fundamentalist has it backward: Our suffering in sanctification does not take away from the cross. Rather, the cross produces our sanctification, which results in our suffering, because "[f]or the moment all discipline seems painful rather than pleasant; later it yields the peaceful fruit of righteousness" (Heb. 12:11).

Nothing Unclean

Purgatory makes sense because there is a requirement that a soul not just be declared to be clean, but actually be clean, before a man may enter into eternal life. After all, if a guilty soul is merely "covered," if its sinful state still exists but is officially ignored, then it is still a guilty soul. It is still unclean.

Catholic theology takes seriously the notion that "nothing unclean shall enter heaven." From this it is inferred that a less than cleansed soul, even if "covered," remains a dirty soul and isn’t fit for heaven. It needs to be cleansed or "purged" of its remaining imperfections. The cleansing occurs in purgatory. Indeed, the necessity of the purging is taught in other passages of Scripture, such as 2 Thessalonians 2:13, which declares that God chose us "to be saved through sanctification by the Spirit." Sanctification is thus not an option, something that may or may not happen before one gets into heaven. It is an absolute requirement, as Hebrews 12:14 states that we must strive "for the holiness without which no one will see the Lord."




NIHIL OBSTAT
IMPRIMATUR: In accord with 1983 CIC 827
permission to publish this work is hereby granted.
+Robert H. Brom, Bishop of San Diego, August 10, 2004