25 years have passed since John Paul II, on 15 August 1989, on the occasion of the first centenary of the Encyclical Quamquam pluries of Leo XIII, promulgated the Apostolic Exhortation “Redemptoris Custos” (RC). This is a doctrinal document of great importance, to be considered as the "magna charta" of the theology of Saint Joseph, of which the "part" assigned to him by God in the decree of the Incarnation of the Word, which predestined Mary to be the mother of the Son of God. Saint Joseph is also included in this decree, "called by God to directly serve the person and mission of Jesus through the exercise of his fatherhood: precisely in this way he cooperates in the fullness of time in the great mystery of redemption and is truly 'minister of salvation'” (RC, n.8). The joint presence of Mary and Joseph, sealed by the same bond of charity, is part of the mystery of the Incarnation: “Precisely in this mystery Joseph of Nazareth 'participated' like no other human person, with the exception of Mary, the Mother of the Word Incarnate. He participated together with her, involved in the reality of the same salvific event, and was the custodian of the same love, by whose power the eternal Father 'predestined us to be his adopted children through Jesus Christ' (Eph 1,5 )” (n.1). it is highly significant that in the great theme of the Redemption, developed by John Paul II as the doctrinal leitmotif of his pontificate, Saint Joseph jointly occupies third place: "Redemptor hominis, Redemptoris Mater, Redemptoris Custos". 

 

In the past, the discussion on the "principle" of the theology of Saint Joseph, that is, on the fundamental basis of his greatness, took the marriage of Saint Joseph with Holy Mary into great consideration. The RC, which is rigidly Christological, has instead made its choice for the paternity of Joseph, which is "a relationship that places him as close as possible to Christ, the end of every election and predestination (cf. Rom 8,28 -29)” (n.7). The significant beginning of the document, "Redemptoris Custos", wants to underline the close relationship of Saint Joseph with the saving mission (Guardian of the Redeemer) of Jesus even before his life, in perfect line with the encyclicals on "Redemption". 

The preference given to the term “guardian” rather than “father” is not, then, without meaning. Let us observe, first of all, that, theologically speaking, the title of "father" is out of question, because it was recognized for Joseph by the same apostolic preaching, as witnessed in the Gospels. Luke expressly calls him "father" twice, also putting the title on the lips of Mary herself (cf. Luke 2,48; 2,33). 

In the Liturgy we encounter “pater Salvatoris” and also “pater Verbi”. For its part, the RC clearly states the paternity of Saint Joseph as a "consequence of the hypostatic union": "Inserted directly into the mystery of the incarnation, the Family of Nazareth itself constitutes a special mystery. 

And together - as in the incarnation - true fatherhood belongs to this mystery: the human form of the family of the Son of God - true human family, formed by the divine mystery. In it Joseph is the father: his paternity does not derive from generation; yet, it is not 'apparent', or only 'substitutive', but fully possesses the authenticity of human fatherhood, of the paternal mission in the family. contained in this is a consequence of the hypostatic union: humanity assumed in the unity of the divine Person of the Word-Son, Jesus Christ. Together with the assumption of humanity, everything that is human is also 'assumed' in Christ and, in particular, the family, as the first dimension of his existence on earth. In this context the human paternity of Joseph is also 'assumed'” (n.21). 

The cited text is important because of the reference to the mystery of the hypostatic union and the consequent sanctification of fatherhood and the family, such current themes in pastoral care, which should seek their theological foundation here, which is inexplicably disregarded. 

The reason why John Paul II preferred "guardian" to "father" must be seen in the desire to highlight the less considered aspects of human fatherhood, which does not only consist in generating - an activity to be excluded in the generation of Jesus, conceived by the Holy Spirit - but also in welcoming and educating, in correspondence with the dignity of the conceived. 

These two essential aspects of fatherhood highlight in particular that it does not constitute an absolute right of ownership over the child, as if it were a product, but rather entails a serious duty of "service" towards the development and promotion of the child until its perfection. . 

This means that parents are essentially “guardians” and not “masters”. Hence the role of Saint Joseph "called to be the Guardian of the Redeemer" (n.1), later specifying that "he was called by God to directly serve the person and mission of Jesus through the exercise of his fatherhood" (n.8).