The Litany of St Joseph salutes and depicts this holy man with a title that portrays one of the four cardinal virtues – the virtue of justice, by referring to him as “Joseph most Just.” The other three are prudence, fortitude and temperance. The word “cardinal” derives from the Greek noun _kardia_ which means “heart.” As stated in _The Catechism of the Catholic Church_ (CCC), they are being referred to as cardinal virtues because they are the heart of other virtues; other virtues hinge on them. Thus, they constitute the cornerstone for every other virtue, whether human or theological virtues (see no 1805). Justice, according to CCC is “the moral virtue that consists in the constant and firm will to give their due to God and neighbour.” While justice towards God is called the ‘virtue of religion’, that towards men disposes one to respect the rights of others and brings harmony to human relationships for the sake of persons and their common good. It goes further to state that “the just man, often mentioned in the Sacred Scriptures, is distinguished by habitual right thinking and the uprightness of his conduct towards his neighbour” (see no 1807).
Indeed, the contents of immediate paragraph can be predicated of Joseph, for they are true of him. Joseph himself is mentioned in the Sacred Scriptures. Matthew informs us in his narration of Joseph’s adoption of Jesus as his son, that having discovered that Maria who was betrothed him was already found with child in her womb by the Holy Spirit, but being ‘an upright man’ and wanting to spare her disgrace, decided to dismiss her informally, but was later directed properly by the Angel whom he heeded his words (see 1:18-25). The Greek word for ‘just’ is ‘dikaious’, which is “righteous”, whose noun form is ‘dikaiousune’ that is “righteousness.” Being upright implies being just – that is, to be righteous. A righteous person is one who is straightforward and transparent in one’s dealings with others. Joseph indeed is such a man given his right thinking towards Maria – a sort of thinking which would promote peace and harmony, for to spare her from being disgraced is to save her from shame. God Himself, seeing how holy and right Joseph’s decision was, also demonstrated a just, a right thinking towards him by sending the Angel to direct him on the way to follow.
This passages a strong message: Justice has a meeting point in man and God; it has a consequence, namely, that instead of being unjust to others, each time we humans decide to do what is just to another, God Himself decides what is right to us. God’s own response to our thoughts shows that He approves our just decision towards others, for what we do to our neighbour is done to God who is also the Creator of that neighbour. Devoid of just calling him “just”, the Litany qualifies Joseph in the superlative degree as “most just.” Why is it so? It is so because this same Joseph who thought so well of Maria was also in the most difficult situation as a Jewish man. Imagine a man renowned for his hard-work as a carpenter in his society as a silent God-fearing man who others look up to as model, to be found with a woman with a child that is not his! Such would be considered an abomination and would merit him being an anathema, for it would be a interpreted as being aware that Maria is pregnant for another man, yet, he tries to cover up for the man. Such would expose Joseph to even a greater punishment from his kinsmen.
But on the contrary, unlike several persons who would expose women to die by stoning, Joseph rather spared her of such, while exposing himself to a greater punishment. Joseph is most just because such a decision of his involves God who is the Ultimate Justice. He would not have decided such if God was not consulted in sincere prayer from the heart. He is most just because having involved God, he also obeyed the same God. He is most just on account of the truth that he knows that the fruit of Maria’s womb would have him as father, yet that child in the womb is His God, who is Justice personified. Joseph is most just because even in his decisions, he feared no one except God. Therefore, he has proven himself to be trusted by both and men. Thus, Joseph is most just because his right thinking transcends just loving his neighbour, but involves God, such that he understands that both God and man matter in every consideration, for humanity and divinity have meeting point.
Joseph is most just because despite the terrible situation of his time, he thinks low or almost nothing of himself, just to be sure that his neighbour is at peace and happy. In fact, it is truly right and just to say that being called most just is a sentiment inspired by God Himself, since Joseph kept in constant touch with the same God. It, therefore, teaches us several things which we must learn from this holy and just man. The first is that justice is a virtue which we must cherish because God Himself cherishes it. For to be just is to imitate God who is not partial and who is considerate in everything He does. He treats everyone alike without sentiments of nepotism, tribalism and segregation. This was truly represented in Joseph. In the second place, if justice is a virtue cherished so much by God, then it is a virtue which we must value so much. For the same God shall demand an account from each and every one on how just or unjust we have treated our neighbours. Therefore, if we truly love God, we are to prove it by how we relate with our neighbours without any segregation due to class or otherwise. Justice requires treating all as equal, and not by allowing the poor to suffer so as favour the rich even when they are wrong. In Joseph, we see a true representation of justice without comfort or compromise.
Thirdly, God requires no middle place or pretense from us in practising this virtue of justice. It is either we are just or unjust, for light and darkness have no meeting place. Justice is light. Injustice is darkness. God sees our offerings and donations to Him as insults and pretense, and to the highest degree, injustice, when we owe people, and/or deny them their due wages, or fail to reward them appropriate in what is their rights. We cannot seek the favours of God when we refuse others of the favours they deserve because by being images of God, they are entitled to their true dignity of being human persons. The favours of God is truly granted us by the God of favours, when and only when we grant others their due favours. In Joseph we see this. God, in this way, encourages us to *go to Joseph* in whose heart there is no injustice. On the strength of this, and inspired by the goodness of God, let us beseech him to assist us to be just as we say to him: O St Joseph most Just and faithful spouse of Maria! Pray for us who have recourse to You!
• Martin Umeatuegbu writes from the Catholic Institute of West Africa(CIWA), Port Harcourt
