Walking by Faith: The Courageous Example of St. Joseph (Repost)

Not much is said about St. Joseph in the Gospel.  His biographical information is extremely limited: He was a carpenter, the devoted and most chaste husband of Mary, and lawful foster father of Jesus. And, unlike most of the other figures in the Gospels, Joseph is never quoted as having spoken a single word.  What is recorded about him is his actions, and they are actions that speak volumes about the faith that he lived, and the example he can be for us as we walk our journey of faith.

For we walk by faith, not by sight ~2 Corinthians 5:7

St Joseph is the perfect model for living these words of St. Paul.  He our example par excellence of one of the most important virtues that's needed as we lead our families through the perils of the sinful world in which we live: courage.  Joseph made two very difficult choices that many men would balk at, because he trusted in what the Lord was asking him to do as it was revealed to him in a dream, for the sake of his Holy Family:

1.  He took a woman as his spouse who, during their betrothal, had conceived a child that was not naturally his.

2. He led his family out of the land that was their home, to a far-away and foriegn land, with little more than the clothes on their back and sandles on their feet, to avoid the wrath of Herod.

Think about that.  If you were asked to make decisions like these, to take such decisive and counter-intuitive actions based on what had come to you in a dream, would you have the courage to do it?  I'd like to hope that I would have the courage to do so, but often times it is difficult enough just to get the family to sit down to prayer, or to decline a request to work extra hours when it would be to the detriment of my family.  St. Joseph did exhibit this courage, and in doing so provided us all a very simple and powerful example of how we should live our lives:

1. Trust God with everything.  And I mean everything, not just the big decisions or help needed in moments of desperation.  He is certainly needed there, but he also wants to enter into the small, sometimes seemingly insignificant moments and daily issues of our lives.  Call on his help and he will provided the help that is needed (which is not always the same as what we want).

2. Love and trust Mary.  Trust her implicity, for she is the spouse of the Holy Spirit and a powerful intercessor.  St. Joseph had to trust in her and in what was revealed to about her pregnancy through the angel, though by all external appearances the situation was scandalous enough that, by Jewish law, she could have been stoned.  But Joseph, no doubt knowing her purity of heart, made the decision to remain with her.  We should do the same.

3. Remain close to Jesus. St. Joseph did this because it was entrusted to him by God.  Now that Christ has been revealed to us in the flesh, by taking on and suffering in a human body and leaving us the gift of the most Holy Eucharist, we are also entrusted with making a home for him in our hearts and in our families.  Invite him in, consecrate yourselves and your families to him, and the blessings and peace that follow will be beyond compare, both in this life and in the next.

St. Joseph, Terror of Demons, pray for us!

+AMDG+

Solemnity of Mary, Holy Mother of God (A Brief Recap of Ephesus)

One of the most beautiful characteristics about Holy Mother Church, and evidence of the protection of her magisterium by the Holy Spirit, is that, when confronted with the spread of error and heresy, she, in her wisdom responds responds with an even more powerful and beautiful affirmation of truth.  Such is the case with the addressing of error that led to the solemnity we celebrate today.

In the early 5th Century AD, fresh on the heels of confronting and dispelling the Arian heresy, which rejected the fundamental truth that Christ was fully God, along with being fully man, a Second Great Heresy came to a head.  With the Heresy of Nestorianism, another error was brought forth another error that spread deeply into the Church, namely that Mary was only the mother of the Lord's human nature, but not of his divine nature (implying that he had, somehow, come into possession of his divine nature at some time after the Annunciation and his Nativity).  This heresy was an affront to the central teaching of the Incarnation, that Christ's two natures, human and divine, were fully united in one person, from the moment of his conception in Mary’s womb.

To confront this error, the Council of Ephesus was called in 431AD to provide a response to the heresy.  Led by St Cyril, patriarch/archbishop of Alexandria, the Council reaffirmed the use of the title "Theotokos," (Greek "Mother of God" or "God-bearer") to reaffirm the central truth of what occurred in the Incarnation of Jesus Christ.

These affirmations are captured in St Cyril's letters addressing the heresy before, during and after the Council:

  

"I have been amazed that some are utterly in doubt as to whether or not the holy Virgin is able to be called the Mother of God. For if our Lord Jesus Christ is God, how should the holy Virgin who bore him not be the Mother of God?" (Letter to the Monks of Egypt 1 [A.D. 427]).

"This expression, however, ‘the Word was made flesh’ [John 1:14], can mean nothing else but that he partook of flesh and blood like to us; he made our body his own, and came forth man from a woman, not casting off his existence as God, or his generation of God the Father, but even in taking to himself flesh remaining what he was. This the declaration of the correct faith proclaims everywhere. This was the sentiment of the holy Fathers; therefore they ventured to call the holy Virgin ‘the Mother of God,’ not as if the nature of the Word or his divinity had its beginning from the holy Virgin, but because of her was born that holy body with a rational soul, to which the Word, being personally united, is said to be born according to the flesh" (First Letter to Nestorius [A.D. 430])

"And since the holy Virgin corporeally brought forth God made one with flesh according to nature, for this reason we also call her Mother of God, not as if the nature of the Word had the beginning of its existence from the flesh" (Third Letter to Nestorius [A.D. 430])

"If anyone will not confess that the Emmanuel is very God, and that therefore the holy Virgin is the Mother of God, inasmuch as in the flesh she bore the Word of God made flesh [John 1:14]: let him be anathema" (ibid.).

And, finally, from the concluding document of the Council itself (bold emphasis mine):

"We confess, then, our Lord Jesus Christ, the only begotten Son of God, perfect God and perfect man, of a rational soul and a body, begotten before all ages from the Father in his Godhead, the same in the last days, for us and for our salvation, born of Mary the Virgin according to his humanity, one and the same consubstantial with the Father in Godhead and consubstantial with us in humanity, for a union of two natures took place. Therefore we confess one Christ, one Son, one Lord. According to this understanding of the unconfused union, we confess the holy Virgin to be the Mother of God because God the Word took flesh and became man and from his very conception united to himself the temple he took from her" (Formula of Union [A.D. 431]).

It is incredibly compelling and encouraging to dig into the history of historical controversies in the Church, particularly where we can see in hindsight how she truly works with the mind of God in responding to error, heresy, and untruth.  She is no stranger to controversy (as our Lord promised would be the case), and these errors that result from the sinfulness of man come with the requisite consequences of pain, strife, and division.  However, in her wisdom and time, with the guidance and protection of the Holy Spirit, she always responds as any wise mother should, with the perfect balance of patience and firmness: patience, in allowing her errant children to own and correct their error, and firmness, in forcefully correcting the error when the errant fail do to so themselves.

If you would like to spend a little extra time digging in, a few additional resources are linked below, including the Vatican's official record of the council and highlights from the Church fathers reflecting on the truth of the Incarnation and Mary's title as Theotokos. In the mean time, have a happy, holy, and blessed Happy New Year, and thanks be to God for giving us such a wise mother to lead us patiently and firmly into the fullness of Truth about himself!

From the Introduction of the Council history and documents:

Nestorius, who had been condemned in a council at Rome on 11 August 430, asked the emperor Theodosius II to summon this council. The emperor therefore decided to summon it together with his co-emperor Valentinian III and with the agreement of Pope Celestine I. Theodosius's letter of 19 November 430 requested all those who had been summoned to be present at Ephesus on 7 June 431, the feast of Pentecost.

On 22 June, however, before the arrival either of the Roman legates or the eastern bishops led byJohn of Antioch, Cyril of Alexandria.

Nestorius was summoned three times but did not come.

His teaching was examined and judgment passed upon it, which 197 bishops subscribed at once and others later accepted.

Shortly afterwards John of Antioch and the easterners arrived: they refused communion with Cyril and set up another council. The Roman Legates (the bishops Arcadius and Projectus and the priest Philip), on arriving, joined Cyril and confirmed the sentence against Nestorius. Then the council in its fifth session on 17 July excommunicated John and his party.

The documents of the Cyrilline council...are included below and are as follows.

1. The central dogmatic act of the council is its judgment about whether the second letter of Cyril to Nestorius, or Nestorius's second letter to Cyril, was in conformity with the Nicene creed which was recited at the opening of the council's proceedings.
• Cyril's letter was declared by the fathers to be in agreement with Nicaea,
• Nestorius's was condemned
2. Both are here printed. Mention is made of Cyril's letter in the definition of Chalcedon.
3. The 12 anathemas and the preceding explanatory letter, which had been produced by Cyril and the synod of Alexandria in 430 and sent to Nestorius, were read at Ephesus and included the proceedings
4. The decision about Nestorius.
5. The letter of the council advising all the bishops, clergy and people about the condemnation of John of Antioch; and some paragraphs dealing with the discipline of the Nestorian party.
6. A decree on the faith, approved in the sixth session on 22 July, which confirmed the Nicene creed, ordered adherence to that alone and forbade the production of new creeds.
7. A definition against the Messalians.
8. A decree about the autonomy of the church of Cyprus.

1. Second letter of Cyril to Nestorius - approved
2. Second letter of Nestorius to Cyril - condemned
3. Third letter of Cyril to Nestorius - approved
• Twelve Anathemas Proposed by Cyril and accepted by the Council of Ephesus
4. The judgment against Nestorius
5. Synodical letter about the expulsion of the eastern bishops (et al.)
6. Definition of the faith at Nicaea [6th session 22 July 431]
7. Definition against the impious Messalians or Euchites
8. Resolution : that the bishops of Cyprus may themselves conduct ordinations
9. Formula of union between Cyrill and John of Antioch
10. Letter of Cyril to John of Antioch about peace
11. Excerpt from the Council of Chalcedon accepting the Letter of Cyril to John of Antioch about peace.

Quotes from the Council of Ephesus & Church Fathers (from http://www.catholic.com/tracts/mary-mother-of-god)

Cyril of Alexandria

"I have been amazed that some are utterly in doubt as to whether or not the holy Virgin is able to be called the Mother of God. For if our Lord Jesus Christ is God, how should the holy Virgin who bore him not be the Mother of God?" (Letter to the Monks of Egypt 1 [A.D. 427]).

"This expression, however, ‘the Word was made flesh’ [John 1:14], can mean nothing else but that he partook of flesh and blood like to us; he made our body his own, and came forth man from a woman, not casting off his existence as God, or his generation of God the Father, but even in taking to himself flesh remaining what he was. This the declaration of the correct faith proclaims everywhere. This was the sentiment of the holy Fathers; therefore they ventured to call the holy Virgin ‘the Mother of God,’ not as if the nature of the Word or his divinity had its beginning from the holy Virgin, but because of her was born that holy body with a rational soul, to which the Word, being personally united, is said to be born according to the flesh" (First Letter to Nestorius [A.D. 430]).

"And since the holy Virgin corporeally brought forth God made one with flesh according to nature, for this reason we also call her Mother of God, not as if the nature of the Word had the beginning of its existence from the flesh" (Third Letter to Nestorius [A.D. 430]).

"If anyone will not confess that the Emmanuel is very God, and that therefore the holy Virgin is the Mother of God, inasmuch as in the flesh she bore the Word of God made flesh [John 1:14]: let him be anathema" (ibid.).

Council of Ephesus

"We confess, then, our Lord Jesus Christ, the only begotten Son of God, perfect God and perfect man, of a rational soul and a body, begotten before all ages from the Father in his Godhead, the same in the last days, for us and for our salvation, born of Mary the Virgin according to his humanity, one and the same consubstantial with the Father in Godhead and consubstantial with us in humanity, for a union of two natures took place. Therefore we confess one Christ, one Son, one Lord. According to this understanding of the unconfused union, we confess the holy Virgin to be the Mother of God because God the Word took flesh and became man and from his very conception united to himself the temple he took from her" (Formula of Union [A.D. 431])

Vincent of Lerins

"Nestorius, whose disease is of an opposite kind, while pretending that he holds two distinct substances in Christ, brings in of a sudden two persons, and with unheard-of wickedness would have two sons of God, two Christs,—one, God, the other, man; one, begotten of his Father, the other, born of his mother. For which reason he maintains that Saint Mary ought to be called, not the Mother of God, but the Mother of Christ" (The Notebooks 12[35] [A.D. 434]).

Fundamentalists are sometimes horrified when the Virgin Mary is referred to as the Mother of God. However, their reaction often rests upon a misapprehension of not only what this particular title of Mary signifies but also who Jesus was, and what their own theological forebears, the Protestant Reformers, had to say regarding this doctrine.

A woman is a man’s mother either if she carried him in her womb or if she was the woman contributing half of his genetic matter or both. Mary was the mother of Jesus in both of these senses; because she not only carried Jesus in her womb but also supplied all of the genetic matter for his human body, since it was through her—not Joseph—that Jesus "was descended from David according to the flesh" (Rom. 1:3).

Since Mary is Jesus’ mother, it must be concluded that she is also the Mother of God: If Mary is the mother of Jesus, and if Jesus is God, then Mary is the Mother of God. There is no way out of this logical syllogism, the valid form of which has been recognized by classical logicians since before the time of Christ.

 Although Mary is the Mother of God, she is not his mother in the sense that she is older than God or the source of her Son’s divinity, for she is neither. Rather, we say that she is the Mother of God in the sense that she carried in her womb a divine person—Jesus Christ, God "in the flesh" (2 John 7, cf. John 1:14)—and in the sense that she contributed the genetic matter to the human form God took in Jesus Christ.

To avoid this conclusion, Fundamentalists often assert that Mary did not carry God in her womb, but only carried Christ’s human nature. This assertion reinvents a heresy from the fifth century known as Nestorianism, which runs aground on the fact that a mother does not merely carry the human nature of her child in her womb. Rather, she carries the person of her child. Women do not give birth to human natures; they give birth to persons. Mary thus carried and gave birth to the person of Jesus Christ, and the person she gave birth to was God.

The Nestorian claim that Mary did not give birth to the unified person of Jesus Christ attempts to separate Christ’s human nature from his divine nature, creating two separate and distinctpersons—one divine and one human—united in a loose affiliation. It is therefore a Christological heresy, which even the Protestant Reformers recognized. Both Martin Luther and John Calvin insisted on Mary’s divine maternity. In fact, it even appears that Nestorius himself may not have believed the heresy named after him. Further, the "Nestorian" church has now signed a joint declaration on Christology with the Catholic Church and recognizes Mary’s divine maternity, just as other Christians do.

Since denying that Mary is God’s mother implies doubt about Jesus’ divinity, it is clear why Christians (until recent times) have been unanimous in proclaiming Mary as Mother of God.

The Church Fathers, of course, agreed, and the following passages witness to their lively recognition of the sacred truth and great gift of divine maternity that was bestowed upon Mary, the humble handmaid of the Lord.

Irenaeus

"The Virgin Mary, being obedient to his word, received from an angel the glad tidings that she would bear God" (Against Heresies, 5:19:1 [A.D. 189])

Hippolytus

"[T]o all generations they [the prophets] have pictured forth the grandest subjects for contemplation and for action. Thus, too, they preached of the advent of God in the flesh to the world, his advent by the spotless and God-bearing (theotokos) Mary in the way of birth and growth, and the manner of his life and conversation with men, and his manifestation by baptism, and the new birth that was to be to all men, and the regeneration by the laver [of baptism]" (Discourse on the End of the World 1 [A.D. 217])

Gregory the Wonderworker

"For Luke, in the inspired Gospel narratives, delivers a testimony not to Joseph only, but also to Mary, the Mother of God, and gives this account with reference to the very family and house of David" (Four Homilies 1 [A.D. 262])

"It is our duty to present to God, like sacrifices, all the festivals and hymnal celebrations; and first of all, [the feast of] the Annunciation to the holy Mother of God, to wit, the salutation made to her by the angel, ‘Hail, full of grace!’" (ibid., 2).  

Peter of Alexandria

"They came to the church of the most blessed Mother of God, and ever-virgin Mary, which, as we began to say, he had constructed in the western quarter, in a suburb, for a cemetery of the martyrs" (The Genuine Acts of Peter of Alexandria [A.D. 305]).

"We acknowledge the resurrection of the dead, of which Jesus Christ our Lord became the firstling; he bore a body not in appearance but in truth derived from Mary the Mother of God" (Letter to All Non-Egyptian Bishops 12 [A.D. 324])

Methodius

"While the old man [Simeon] was thus exultant, and rejoicing with exceeding great and holy joy, that which had before been spoken of in a figure by the prophet Isaiah, the holy Mother of God now manifestly fulfilled" (Oration on Simeon and Anna 7 [A.D. 305]).

"Hail to you forever, you virgin Mother of God, our unceasing joy, for unto you do I again return. . . . Hail, you fount of the Son’s love for man. . . . Wherefore, we pray you, the most excellent among women, who boast in the confidence of your maternal honors, that you would unceasingly keep us in remembrance. O holy Mother of God, remember us, I say, who make our boast in you, and who in august hymns celebrate your memory, which will ever live, and never fade away" (ibid., 14)

Cyril of Jerusalem

"The Father bears witness from heaven to his Son. The Holy Spirit bears witness, coming down bodily in the form of a dove. The archangel Gabriel bears witness, bringing the good tidings to Mary. The Virgin Mother of God bears witness" (Catechetical Lectures 10:19 [A.D. 350])

Ephraim the Syrian

"Though still a virgin she carried a child in her womb, and the handmaid and work of his wisdom became the Mother of God" (Songs of Praise 1:20 [A.D. 351]).

Athanasius

"The Word begotten of the Father from on high, inexpressibly, inexplicably, incomprehensibly, and eternally, is he that is born in time here below of the Virgin Mary, the Mother of God" (The Incarnation of the Word of God 8 [A.D. 365]).

Epiphanius of Salamis

"Being perfect at the side of the Father and incarnate among us, not in appearance but in truth, he [the Son] reshaped man to perfection in himself from Mary the Mother of God through the Holy Spirit" (The Man Well-Anchored 75 [A.D. 374]).

Ambrose of Milan

"The first thing which kindles ardor in learning is the greatness of the teacher. What is greater than the Mother of God? What more glorious than she whom Glory Itself chose?" (The Virgins 2:2[7] [A.D. 377]).

Gregory of Nazianz

"If anyone does not agree that holy Mary is Mother of God, he is at odds with the Godhead" (Letter to Cledonius the Priest 101 [A.D. 382]).

Jerome

"As to how a virgin became the Mother of God, he [Rufinus] has full knowledge; as to how he himself was born, he knows nothing" (Against Rufinus 2:10 [A.D. 401])

"Do not marvel at the novelty of the thing, if a Virgin gives birth to God" (Commentaries on Isaiah 3:7:15 [A.D. 409]).

Theodore of Mopsuestia

"When, therefore, they ask, ‘Is Mary mother of man or Mother of God?’ we answer, ‘Both!’ The one by the very nature of what was done and the other by relation" (The Incarnation 15 [A.D. 405]).

John Cassian

"Now, you heretic, you say (whoever you are who deny that God was born of the Virgin), that Mary, the Mother of our Lord Jesus Christ, cannot be called the Mother of God, but the Mother only of Christ and not of God—for no one, you say, gives birth to one older than herself. And concerning this utterly stupid argument . . . let us prove by divine testimonies both that Christ is God and that Mary is the Mother of God" (On the Incarnation of Christ Against Nestorius 2:2 [A.D. 429]). 

"You cannot then help admitting that the grace comes from God. It is God, then, who has given it. But it has been given by our Lord Jesus Christ. Therefore the Lord Jesus Christ is God. But if he is God, as he certainly is, then she who bore God is the Mother of God" (ibid., 2:5).