Family and Faith

The texts from the Roman Catholic Lectionary today, The Solemnity of Saint Joseph, Spouse of the Blessed Virgin Mary, challenge us to replace our attention to the customs of human origin with the Way that is defined by our relationship with God.

St Joseph Healing and Canada

The Reading from the Second Book of Samuel presents The Oracle of Nathan.

* [7:8–16] The message Nathan delivers to David, called the Dynastic Oracle, is prompted by David’s intention to build a house (i.e., a temple) for the Lord, like David’s own house (i.e., palace) of cedar. David is told, in effect, not to bother building a house for the Lord; rather, the Lord will make a house for him—a dynasty, the House of David. Not only will he have descendants (v. 12) who will sit upon the throne of Israel (v. 13), their rule will last forever (vv. 13, 16); and even if they transgress the Lord’s commands, the line of David will never be removed from kingship as Saul was (cf. 1 Sm 13; 15). The oracle establishes the Davidic king as standing in relationship to the Lord as a son to a father (v. 14; cf. Ps 2:7; 89:27). The Dynastic Oracle, with cognate texts in the Scriptures, is the basis for Jewish expectations of an anointed king (1 Sm 12:3, 5), son of David (Mt 21:9); cf. Acts 2:30; Heb 1:5.

* [7:13] He it is: Solomon, in the event.

* [7:16] The unconditional promise made here, and reflected in Ps 89:34–35, stands in contrast to the tradition in Ps 132:12, where the continuation of the line of David depends on their fidelity to the Lord; cf. also 1 Kgs 2:4; 6:12; 8:25. (2 Samuel, CHAPTER 7 | USCCB, n.d.)

Psalm 89 proclaims how the Davidic king became king of earthly kings.

* [Psalm 89] The community laments the defeat of the Davidic king, to whom God promised kingship as enduring as the heavens (Ps 89:2–5). The Psalm narrates how God became king of the divine beings (Ps 89:6–9) and how the Davidic king became king of earthly kings (Ps 89:20–38). Since the defeat of the king calls into question God’s promise, the community ardently prays God to be faithful to the original promise to David (Ps 89:39–52). (Psalms, PSALM 89 | USCCB, n.d.)

The Reading from the Letter to the Romans is an expanded treatment of the significance of Abraham’s faith.

 

[4:1–25] This is an expanded treatment of the significance of Abraham’s faith, which Paul discusses in Gal 3:6–18; see notes there. (Romans, CHAPTER 4 | USCCB, n.d.)

The Gospel of Matthew presents The Birth of Jesus.

* [1:18–25] This first story of the infancy narrative spells out what is summarily indicated in Mt 1:16. The virginal conception of Jesus is the work of the Spirit of God. Joseph’s decision to divorce Mary is overcome by the heavenly command that he take her into his home and accept the child as his own. The natural genealogical line is broken but the promises to David are fulfilled; through Joseph’s adoption the child belongs to the family of David. Matthew sees the virginal conception as the fulfillment of Is 7:14.

* [1:18] Betrothed to Joseph: betrothal was the first part of the marriage, constituting a man and woman as husband and wife. Subsequent infidelity was considered adultery. The betrothal was followed some months later by the husband’s taking his wife into his home, at which time normal married life began.

* [1:19] A righteous man: as a devout observer of the Mosaic law, Joseph wished to break his union with someone whom he suspected of gross violation of the law. It is commonly said that the law required him to do so, but the texts usually given in support of that view, e.g., Dt 22:20–21 do not clearly pertain to Joseph’s situation. Unwilling to expose her to shame: the penalty for proved adultery was death by stoning; cf. Dt 22:21–23.

* [1:20] The angel of the Lord: in the Old Testament a common designation of God in communication with a human being. In a dream: see Mt 2:13, 19, 22. These dreams may be meant to recall the dreams of Joseph, son of Jacob the patriarch (Gn 37:5–11, 19). A closer parallel is the dream of Amram, father of Moses, related by Josephus (Antiquities 2, 9, 3; (par.) 212, 215–16).

* [1:21] Jesus: in first-century Judaism the Hebrew name Joshua (Greek Iēsous) meaning “Yahweh helps” was interpreted as “Yahweh saves.”

* [1:23] God is with us: God’s promise of deliverance to Judah in Isaiah’s time is seen by Matthew as fulfilled in the birth of Jesus, in whom God is with his people. The name Emmanuel is alluded to at the end of the gospel where the risen Jesus assures his disciples of his continued presence, “…I am with you always, until the end of the age” (Mt 28:20). (Matthew, CHAPTER 1 | USCCB, n.d.)

The Gospel of Luke presents The Boy Jesus in the Temple.

* [2:41–52] This story’s concern with an incident from Jesus’ youth is unique in the canonical gospel tradition. It presents Jesus in the role of the faithful Jewish boy, raised in the traditions of Israel, and fulfilling all that the law requires. With this episode, the infancy narrative ends just as it began, in the setting of the Jerusalem temple.

* [2:49] I must be in my Father’s house: this phrase can also be translated, “I must be about my Father’s work.” In either translation, Jesus refers to God as his Father. His divine sonship, and his obedience to his heavenly Father’s will, take precedence over his ties to his family. (Luke, CHAPTER 2 | USCCB, n.d.)

Rev. Jim Caime, SJ, comments that Matthew introduces Joseph in an interesting way: “Joseph, the husband of Mary.” Not for accomplishments or titles, but for the relationships entrusted to him: husband, guardian, father. He suspects we remember one another by both the lives we have lived and the relationships we have shared.

March 19 also happens to be my grandmother’s birthday. Remembering Joseph today makes me think of her — and of my parents and other relatives whose faith was steady, quiet, and deeply human. I remember their wise words, the little quips and family stories, and yes, even some of the sharper words spoken in moments of anger. But over time, forgiveness and acceptance have a way of bringing healing and perspective.

Joseph never speaks in the Gospels. Yet somehow his silence says a great deal. Perhaps holiness often looks like this: quietly listening, faithfully loving, and simply taking the next step God places before us (Caime, n.d.)

Don Schwager quotes “The character of Joseph”, from a homily by Bernard of Clairvaux, 1090-1153

"Joseph's character and qualities can be deduced from the fact that God honored him with the title of father, and, although his doing so was a mere matter of convenience, this was what he was known as and believed to be. Joseph's own name, which as you know means "increase", supplies further indications. Call to mind the great patriarch of old who was sold into Egypt, and you will realize that it was not only his name that our saint received but also his chastity, innocence, and grace. His brothers' envy had caused the earlier Joseph to be sold and taken to Egypt, thus symbolizing the selling of Christ: the later Joseph carried Christ into Egypt, fleeing before Herod's envy... The first Joseph had the gift of interpreting dreams: the second was given a revelation of the divine plan and a share in its accomplishment. Joseph the patriarch stored up grain, not for himself but for all the people: our Joseph was given custody of the living bread from heaven to keep safe both for himself and the whole world. There is no doubt that the Joseph to whom the Savior's mother was engaged was a good and faithful man. He was, I say, the wise and faithful steward whom the Lord appointed to support his mother and care for himself in childhood, singling him out for his complete reliability to help him with his momentous plan." (Hom. 2 super Missus est, 11.16: PL 183, 69-70) (Schwager, n.d.)

Friar Jude Winkler comments on the Promise of a dynasty to Nathan. Previously God had chosen leaders of the people in a charismatic way. Now he initiates a royal family and Jesus, of this family is the Eternal King  and as His descendants we are children of Abraham as we believe as Abraham that “One who trusts is made righteous.” The choice of Joseph as a righteous man, originally meant keeping the Law to the letter. As such he might have had his betrothed, Mary stoned, but in a dream, appropriate connection to Joseph the Dreamer, he is instructed to take care of Mary and the child and thereby "righteousness” is redefined as being compassionate. The baby “Yeshua “ “Yahweh saves” is lost in the Temple, in the Gospel from Luke, and Mary and Joseph return to Jerusalem and search for three days before finding Him in the Temple. Jesus showed instruction and shared a profound knowledge of the Law. Where is the Love? This is one story of Jesus as a man and Luke is saying Jesus became a Man and knew he was the Son of God was getting about His Father’s business.

The Word Among Us Meditation on Matthew 1:16, 18-21, 24 invites us to consider how we can learn from Joseph’s response to Mary’s seeming betrayal.

First, be honest with God. As Joseph took time before making a decision, he surely brought the reality of the situation to the Lord in prayer. There, he considered the commands of God’s law along with his love for Mary. Similarly, you can tell God about your situation, including any hurt or anger you may be feeling toward the other person or even toward the Lord.

Second, remain open to God. Even as you are deciding how to handle the situation before you, keep in mind that God may want to lead you in a different direction. Like Joseph, be brave and humble enough to change course.

Be honest. Remain open. Do this, and you can trust that God will lead you. He will give you the wisdom you are asking for. And even better, he will give you a heart of love for the people in your life.

“St. Joseph, pray that I may trust in God even when I’m hurt or unsure about what to do.” (Meditation on Matthew 1:16, 18-21, 24, n.d.)

Fr. Richard Rohr, OFM, points out how honor-and-shame systems play out around and within us today. One of the best ways to study Scripture is to use the lens of cultural anthropology; in other words, to learn about the social setting in which Jesus lived and the problems with which he was dealing. 

What we find is that the culture of his time was overwhelmingly dominated by an honor-and-shame system largely based on externals. In truth, we still live that way in the United States and Western Europe, although we pretend we don’t.

A transformed believer knows that their stable core dignity is something that God gratuitously gives from the moment of conception. Each of us is inherently, objectively, totally, and forever a child of God. We cannot gain or lose that by any achievement or failure whatsoever. God doesn’t participate in the honor-and-shame system.

In most honor-and-shame systems, which are almost always grounded in culturally male values, a “true man” always seeks the best, the top, and the most in terms of roles, power, status, and possessions. Jesus tried to free us from all these traps. Throughout the Gospels, we find numerous teachings promoting downward mobility. The most familiar of these may be, “The last shall be first, and the first shall be last” (Matthew 20:16), and Jesus’s consistent honoring of the least, the outsider, the sinner, and the physically or mentally challenged.

Some form of the honor-and-shame system is seen in almost all of history. In such a system, there is immense social pressure to follow “the rules.” If a person doesn’t follow the rules, they are not honorable and no longer deserve respect. And anyone who shows such a “shameful” person respect is also considered dishonorable. (Rohr, n.d.)

We invite the Spirit to guide our contemplation of the Way to accept the model of Joseph and choose to make compassion and care the basis of our righteousness and mission.

References

Caime, J. (n.d.). Joseph Never Speaks. Creighton Online Ministries: Home. Retrieved March 19, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-march-19-2026 

Luke, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved March 19, 2026, from https://bible.usccb.org/bible/luke/2?41 

Matthew, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved March 19, 2026, from https://bible.usccb.org/bible/matthew/1?16 

Meditation on Matthew 1:16, 18-21, 24. (n.d.). Word Among Us. Retrieved March 19, 2026, from https://wau.org/meditations/2026/03/18/1520771/ 

Psalms, PSALM 89 | USCCB. (n.d.). Daily Readings. Retrieved March 19, 2026, from https://bible.usccb.org/bible/psalms/89?2 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved March 19, 2026, from https://cac.org/daily-meditations/systems-of-honor-and-shame-today/ 

Romans, CHAPTER 4 | USCCB. (n.d.). Daily Readings. Retrieved March 19, 2026, from https://bible.usccb.org/bible/romans/4 

Schwager, D. (n.d.). Joseph Did as the Angel Commanded Him. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved March 19, 2026, from https://www.dailyscripture.net/daily-meditation/ 

2 Samuel, CHAPTER 7 | USCCB. (n.d.). Daily Readings. Retrieved March 19, 2026, from https://bible.usccb.org/bible/2samuel/7?4 

Never Forgotten

The texts from the Roman Catholic Lectionary today reinforce the Love of God that will never forget us as we are the focus of the Work of the Son calling us to transformation.

"Never Forget You"

The Reading from the Prophet Isaiah 49.8-15 asserts the constant Love of God for humanity.

* [49:8] You: the individual is not named; perhaps Cyrus or the prophet.

* [49:12] Syene: now called Aswan, at the first cataract of the Nile in southern Egypt. (Isaiah, CHAPTER 49 | USCCB, n.d.)

Psalm 145 proclaims God’s mighty acts show forth divine kingship.

* [Psalm 145] A hymn in acrostic form; every verse begins with a successive letter of the Hebrew alphabet. Acrostic poems usually do not develop ideas but consist rather of loosely connected statements. The singer invites all to praise God (Ps 145:1–3, 21). The “works of God” make God present and invite human praise (Ps 145:4–7); they climax in a confession (Ps 145:8–9). God’s mighty acts show forth divine kingship (Ps 145:10–20), a major theme in the literature of early Judaism and in Christianity. (Psalms, PSALM 145 | USCCB, n.d.)

In the Gospel of John, Jesus presents The Work of the Son.

* [5:17] Sabbath observance (10) was based on God’s resting on the seventh day (cf. Gn 2:2–3; Ex 20:11). Philo and some rabbis insisted that God’s providence remains active on the sabbath, keeping all things in existence, giving life in birth and taking it away in death. Other rabbis taught that God rested from creating, but not from judging (=ruling, governing). Jesus here claims the same authority to work as the Father, and, in the discourse that follows, the same divine prerogatives: power over life and death (Jn 5:21, 24–26) and judgment (Jn 5:22, 27).

* [5:19] This proverb or parable is taken from apprenticeship in a trade: the activity of a son is modeled on that of his father. Jesus’ dependence on the Father is justification for doing what the Father does.

* [5:21] Gives life: in the Old Testament, a divine prerogative (Dt 32:39; 1 Sm 2:6; 2 Kgs 5:7; Tb 13:2; Is 26:19; Dn 12:2).

* [5:22] Judgment: another divine prerogative, often expressed as acquittal or condemnation (Dt 32:36; Ps 43:1).

* [5:28–29] While Jn 5:19–27 present realized eschatology, Jn 5:28–29 are future eschatology; cf. Dn 12:2. (John, CHAPTER 5 | USCCB, n.d.)

Mike Cherney comments that the challenges of human conflict, economic inequality, political corruption, environmental crises, and social fragmentation are immense. I feel that I cannot ignore the call to engage with these issues through the lens of faith. Both Isaiah and John offer a vision of a world restored to righteousness through divine intervention, but I do not see this vision as something passive. I feel that there is an imperative for my personal action. That is the focus of my prayer today.

Dear Lord, I struggle to understand the frequent hardness of human hearts. On a personal level, I worry for my children and grandchildren. Help me to find peace as I strive to discern my mission. Open my heart and my mind to your call. Guide my actions as an agent of Your kingdom. (Cherney, n.d.)

Don Schwager quotes “The wonderful exchange,” by Augustine of Hippo, 354-430 A.D.

"Unless the Word of God had first assumed our mortal flesh he could not have died for us. Only in that way was the immortal God able to die and to give life to mortal humans. Therefore, by this double sharing he brought about a wonderful exchange. We made death possible for him, and he made life possible for us." (excerpt from Sermon 218c,1) (Schwager, n.d.)

Friar Jude Winkler comments are not available at publication time.

The Word Among Us Meditation on Isaiah 49:8-15 comments that God had to reassure the people of Zion that he treasured them even more than a mother cares for her newborn child. Even if she should forget, the Lord says, “I will never forget you” (49:15).

So today, if you’re feeling forsaken, like the people of Zion, imagine yourself as an infant being cradled in the arms of your heavenly Father. Cry out for him to hold you close to his heart. Let his loving gaze, his strong arms, and his soothing voice reassure you that he has not forgotten you. He will always show you his tender mercy. He really does have good plans for you. Rest and relax in his loving embrace.

“Thank you, Lord, that you never forget me.” (Meditation on Isaiah 49:8-15, n.d.)

Fr. Richard Rohr, OFM, introduces Author and CAC team member Cassidy Hall who reflects on the cost of making choices out of shame and the “toxic silence” it creates.

In the Christian context, the toxicity of silent bystanders creates and feeds countless acts of violence: the sexual abuse in many church settings and its continuation through empty apologies; Christianity’s lack of reckoning with its history of colonization; denominations’ refusal to honor and elevate the leadership and dignity of women, people of color, refugees, people with disabilities, and people from other marginalized communities; churches filling with Christian nationalism and white supremacy culture; the countless times the silent acceptance of bad theology has caused an LGBTQIA+ person to hate or harm themselves; and more. This is the silence of harm, violence, shame, and toxicity….

Toxic silence is embedded in the fabric of our daily lives…. Yet a [contemplative] loving silence can also be pursued, and we can seek and find it even in the chaos of our days. Sometimes it seeps in with our efforts to repeat an internal mantra or take an intentional pause, and other times it pours in like the colorful morning light through the east-facing window. This is the contemplative silence I continually seek and practice. This silence regenerates, regulates, allows for the emergence of loving presence and action. The more we engage in the silences that aren’t toxic—the beautiful, loving, and infinite possibilities of silence—the more we encounter silence as a creative, generative force and not a destructive one. (Rohr, n.d.)

We contemplate the analogy of being known by God as an expectant mother knowing the child of her womb and invoke the Spirit to extend our prayer petitions to include all the experiences of life in the womb that can include both connection in love and Divine Presence in distress.

References

Cherney, M. (n.d.). Daily Reflection. Online Ministries. Retrieved March 18, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-march-18-2026 

Isaiah, CHAPTER 49 | USCCB. (n.d.). Daily Readings. Retrieved March 18, 2026, from https://bible.usccb.org/bible/isaiah/49?8 

John, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved March 18, 2026, from https://bible.usccb.org/bible/john/5?17 

Meditation on Isaiah 49:8-15. (n.d.). Word Among Us. Retrieved March 18, 2026, from https://wau.org/meditations/2026/03/18/1520771/ 

Psalms, PSALM 145 | USCCB. (n.d.). Daily Readings. Retrieved March 18, 2026, from https://bible.usccb.org/bible/psalms/145?8 

Rohr, R. (n.d.). Silenced by Shame. Center for Action and Contemplation. Retrieved March 18, 2026, from https://cac.org/daily-meditations/silenced-by-shame/ 

Schwager, D. (n.d.). My Father Is Working Still, and I Am Working. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved March 18, 2026, from https://www.dailyscripture.net/daily-meditation/