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 

Jubilee or Judgement

The texts from the Roman Catholic Lectionary today alert us to the distortion of truth that we may succumb to when our "common sense” inhibits our pursuit of living with Christ.

Ponder the Promise

The Reading from the Second Book of Samuel describes David’s Census and the consequential Plague.

* [24:10] The narrative supposes that since the people belonged to the Lord rather than to the king, only the Lord should know their exact number. Further, since such an exact numbering of the people would make it possible for the king to exercise centralized power, imposing taxation, conscription, and expropriation upon Israel, the story shares the view of monarchy found in 1 Sm 8:4–18. See also Nm 3:44–51, where census taking requires an apotropaic offering. (2 Samuel, CHAPTER 24 | USCCB, n.d.)

Psalm 32 declares the forgiven are blessed.

* [Psalm 32] An individual thanksgiving and the second of the seven Penitential Psalms (cf. Ps 6). The opening declaration—the forgiven are blessed (Ps 32:1–2)—arises from the psalmist’s own experience. At one time the psalmist was stubborn and closed, a victim of sin’s power (Ps 32:3–4), and then became open to the forgiving God (Ps 32:5–7). Sin here, as often in the Bible, is not only the personal act of rebellion against God but also the consequences of that act—frustration and waning of vitality. Having been rescued, the psalmist can teach others the joys of justice and the folly of sin (Ps 32:8–11). (Psalms, PSALM 32 | USCCB, n.d.)

The Gospel of Mark presents the Rejection of Jesus at Nazareth.

* [6:1] His native place: the Greek word patris here refers to Nazareth (cf. Mk 1:9; Lk 4:16, 23–24) though it can also mean native land.

* [6:2–6] See note on Mt 13:54–58.

* [6:3] Is he not the carpenter?: no other gospel calls Jesus a carpenter. Some witnesses have “the carpenter’s son,” as in Mt 13:55. Son of Mary: contrary to Jewish custom, which calls a man the son of his father, this expression may reflect Mark’s own faith that God is the Father of Jesus (Mk 1:1, 11; 8:38; 13:32; 14:36). The brother of James…Simon: in Semitic usage, the terms “brother,” “sister” are applied not only to children of the same parents, but to nephews, nieces, cousins, half-brothers, and half-sisters; cf. Gn 14:16; 29:15; Lv 10:4. While one cannot suppose that the meaning of a Greek word should be sought in the first place from Semitic usage, the Septuagint often translates the Hebrew ’āh by the Greek word adelphos, “brother,” as in the cited passages, a fact that may argue for a similar breadth of meaning in some New Testament passages. For instance, there is no doubt that in v. 17, “brother” is used of Philip, who was actually the half-brother of Herod Antipas. On the other hand, Mark may have understood the terms literally; see also 3:31–32; Mt 12:46; 13:55–56; Lk 8:19; Jn 7:3, 5. The question of meaning here would not have arisen but for the faith of the church in Mary’s perpetual virginity.

* [6:4] A prophet is not without honor except…in his own house: a saying that finds parallels in other literatures, especially Jewish and Greek, but without reference to a prophet. Comparing himself to previous Hebrew prophets whom the people rejected, Jesus intimates his own eventual rejection by the nation especially in view of the dishonor his own relatives had shown him (Mk 3:21) and now his townspeople as well.

* [6:5] He was not able to perform any mighty deed there: according to Mark, Jesus’ power could not take effect because of a person’s lack of faith. (Mark, CHAPTER 6 | USCCB, n.d.)

Cindy Murphy McMahon comments that sometimes it’s hard for us to see the potential, the wisdom in people we have prejudged. We let past experiences and preconceived ideas cloud our perceptions and close our minds. This leads us to judge others more severely than we judge ourselves, even though, as Christians, we know Jesus has told us not to (Matthew 7:1-2; Luke 6:37). But at times, we fail and we give in to what almost feels like second nature.

Yet with prayer and reflection, we can find the freedom to suspend that impulse.

With God‘s help, we can open our hearts and grant others the grace that comes from trying to know and understand them, without pre-empting.

As we see and listen to them with our hearts, without judging, we allow God to work through them. And we thereby share in God’s love and divine plan.

Lord, help us to pause, take a breath, and seek your wisdom and Divine Love, this day and every day, whenever we are about to judge another harshly. Amen. (Murphy McMahon, 2026)

Don Schwager quotes “Distinguishing God's power and our faith,” by Origen of Alexandria (185-254 AD).

"And perhaps, as in the case of metallic substances there exists in some a natural attraction toward some other thing, as in the magnet for iron, and in naphtha for fire, so there is an attraction in such faith toward the divine power according to what Jesus said: 'If you have faith as a grain of mustard seed, you shall say unto this mountain, 'Move to another place,' and it shall be moved' (Matthew 17:20). Matthew and Mark wished to present the all-surpassing value of that divine power as a power that works even in those who do not believe. But they did not deny that grace works even more powerfully among those who have faith. So it seems to me that they accurately said not that the Lord did not do any mighty works because of their unbelief, but that he did not do many there (Mark 6:5). Mark does not flatly say that he could do no mighty work there at all, and stop at that point, but added, 'except that he laid his hands upon a few sick folk and healed them' (Mark 6:5). Thus the power in him overcame even their unbelief." (excerpt from COMMENTARY ON MATTHEW 10.19) (Schwager, n.d.)

The Word Among Us Meditation on Mark 6:1-6 comments that with the mystery of the Incarnation: God became man. And he became this man, Jesus. It is easier to believe an abstract theory about an invisible God than it is to place all your hope in a specific person, no matter how powerful or compassionate he may be.

So how will you respond here and now? This man is the Lord. This man suffered, died, and rose for you. This man now reigns at the Father’s right hand, but he still makes himself present to you, saying, “Repent, and believe in me.” Can you say yes to him today?

“Jesus, I believe you are the Son of God. Thank you, Lord, for saving me!” (Meditation on Mark 6:1-6, n.d.)

Friar Jude Winkler

comments in 2 Samuel that David orders a census and because the people don’t belong to David, he shows an arrogance of being in charge. A plague is sent upon the land. In ancient times the king was in charge of the nation. This was prior to a focus on individual responsibility for sin. Jesus is in the synagogue. The people identify Him as “the carpenter”, in Greek, a jack of all trades. Joseph has died because Jesus is spoken of as the son of Mary.  Roman Catholic belief is that the “brothers and sisters” are really cousins. The Orthodox recognize them as “half brothers” from a previous marriage. Some Protestants believe them as actual brothers and sisters. How could Jesus not be somebody of importance even after miracles that included nature, exorcism, and healing? The reaction “who does he think He is” contains a reminder about being careful to judge others. In Mark’s Gospel, this theme of not recognizing Jesus occurs at a time when Christians were beginning to be persecuted. Friar Jude notes Mark encourages the people to continue to believe.

Father Richard Rohr, OFM, introduces Author Kelley Nikondeha who describes how Jesus encouraged his disciples to practice jubilee actions in their daily lives. Nikondeha points to the good news when we engage in jubilee practices ourselves.

The Lord’s Prayer, with its tangible economic language and intent, has also been called the Jubilee Prayer…. Imagine if all of us who know this prayer by heart took the challenge embedded in it seriously? It would start a groundswell of jubilary motion and economic reform…. This revolutionary prayer is a place to begin, now, wherever you are, whoever you are, in the larger movement of jubilee. (Rohr, n.d.)

We invoke the guidance of the Spirit as we contemplate our difficulty with living with a “Jubilee attitude” that works to free us from debts to the distractions that divert our attention from the Way.

References

Mark, CHAPTER 6 | USCCB. (n.d.). Daily Readings. Retrieved February 4, 2026, from https://bible.usccb.org/bible/mark/6?1 

Meditation on Mark 6:1-6. (n.d.). Word Among Us. Retrieved February 4, 2026, from https://wau.org/meditations/2026/02/04/1493838/ 

Murphy McMahon, C. (2026, February 4). Daily Reflection February 4, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved February 4, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-february-4-2026 

Psalms, PSALM 32 | USCCB. (n.d.). Daily Readings. Retrieved February 4, 2026, from https://bible.usccb.org/bible/psalms/32?1 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Practicing Jubilee Ourselves. Retrieved February 4, 2026, from https://cac.org/daily-meditations/practicing-jubilee-ourselves/ 

Schwager, D. (n.d.). Jesus Marveled because of Their Unbelief. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved February 4, 2026, from https://www.dailyscripture.net/daily-meditation/ 

2 Samuel, CHAPTER 24 | USCCB. (n.d.). Daily Readings. Retrieved February 4, 2026, from https://bible.usccb.org/bible/2samuel/24?2