Book 4 CHAPTER III.

THE ANGEL OF THE LORD SPEAKS TO SAINT JOSEPH IN HIS SLEEP AND MAKES KNOWN TO HIM THE MYSTERY OF THE INCARNATION, HIS BEHAVIOR THEREAFTER.

397. The sorrow of jealousy keeps such vigilant watch in those that are beset by it, that very often it not only awakens them from sleep, but drives away altogether the refreshment of slumber. Nobody ever suffered this sorrow in the same degree as saint Joseph, although, if he had known the truth, nobody ever had less occasion. He was endowed with exalted light and knowledge, so that he could penetrate to the abyss of the incalculable sanctity and perfection of his heavenly Spouse. As the reasons which urged him to resign the possession of such great blessing were inexorable, it naturally followed that the knowledge of what he was to lose should add to the sorrow of parting therefrom. Hence, what saint Joseph suffered in this regard exceeds all that ever was endured by any man ; for no one ever equalled him in the loss, and no one could so value and estimate it. Besides, there was a great difference in the zeal and jealousy of this faithful servant of God and the jealousies of others in like troubles. For jealousies create in the vehement and ardent lover a great anxiety to preserve and prevent loss of the loved object; and to this anxiety is naturally added the pain caused by the fear lest the loved one be alienated by others. This kind of feeling or sorrow is commonly called jealousy. In those who have disorderly passions, and who, for want of prudence or other virtues, yield to them, it usually causes the different feelings of wrath, fury, envy toward the person loved, or against the rival who impedes the return of love, be it a well-ordered love or not. Then arise the storms of suspicion and conjecture in the imagination, engendered by these passions; the tempests of alternate desire and abhorrence; of loving affection and vain regret. Thus the irascible and concupiscent faculties are in perpetual strife, without any regard for the demands of reason or prudence; for this kind of sorrow confounds the understanding, perverts reason, and rejects prudence.

398. In saint Joseph this disorder was not infected with all these faults, nor could they find room in him, on account both of his own exalted holiness and that of his Spouse; for in Her he could find no fault to exasperate him, nor had he any suspicion that her love had been captured by anyone else, against whom or toward whom his envy might be aroused in defense. The jealousy of saint Joseph was founded entirely in his own great love for Her, in a certain conditional doubt or suspicion lest his Spouse had not entirely responded to his own love ; for he found no such strong reasons against, as he did for his mistrust. A greater uncertainty was not necessary in his case in order to cause such vehement sorrows ; for in the possession of a spouse, no rival can be tolerated. Hence, the chaste marital love of our saint, which filled his whole heart, was sufficient to cause in him the most vehement grief at the least appearance of infidelity, or danger of losing this most perfect, most beautiful and delightful object of all his desires and thoughts. For if love is in possession of such just motives, strong and unbreakable are the bonds and chains with which it captivates the heart and most powerful is the dominion which it exercises ; especially when there are no imperfections to weaken it. Our Queen exhibited nothing which either in the spiritual or in the natural order was calculated to diminish or moderate this love in her holy spouse, but only what tended to blow it into greater flame on many occasions and for many reasons.

399. Full of this sorrow, which had now become an intolerable pain, saint Joseph, after saying the prayer above mentioned, composed himself for a short sleep, assured that he would wake up at the right time to leave his home at midnight, and, as he thought, without the knowledge of his Spouse. The heavenly Lady awaited the intervention of God, asking it of Him in most humble prayer. For She knew that the tribulation of her troubled spouse had reached such a high point, that the time of God’s merciful assistance must have arrived. The Most High sent his archangel Gabriel, in order to reveal to him during his sleep the mystery of the Incarnation and Redemption in the words recorded in the gospel. It might cause some wonder, (and such was caused in me), why the archangel spoke to saint Joseph in his sleep and not while awake; since the mystery was so high, and so difficult to comprehend, especially in the present afflicted and troubled state of his mind; while this same mystery was made known to others, not while they were asleep, but awake.

400. In these operations of course, the last reason is always the divine will itself, just, holy and perfect. However, as far as I have understood, I will partly mention some other reasons in explanation. The first reason is, that saint Joseph was so prudent, filled with such heavenly light, and had such high conception of our most holy Lady, the blessed Mary, that it was not necessary to convince him by strong evidence, in order to assure him of her dignity and of the mysteries of the Incarnation; for in hearts well-disposed the divine inspirations find easy entrance. The second reason is, because his trouble had its beginning in the senses, namely in seeing with his eyes the pregnancy of his Spouse ; hence it was a just retribution, that they, having given occasion for deception or suspicion, should as it were be deadened or repressed by the privation of the angelic vision. The third reason is as it were a sequence of this last one: saint Joseph, although he was guilty of no fault, was under the influence of his affliction and his senses were so to say deadened and incapacitated for the sensible perception and intercourse of the angel. Therefore it was befitting, that the angel deliver this message to him at a time, when the senses, which had been scandalized, were inactive and suspended in their operations. Thus the holy man might afterwards, regaining their full use, purify and dispose himself by many acts of virtue for entertaining the operation of the holy Spirit, which had been entirely interrupted by his troubles.

401. Hence will be also understood, why God spoke to the ancient Fathers oftener during sleep than happens to the faithful ones of the evangelical law; for in the new law revelation in sleep is less frequent than direct intercourse with angels, which affords a more efficient mode of communication. The explanation of this fact is this: since according to the divine ordainment the greatest impediment and obstacle of a more familiar intercourse and converse of the souls with God and his angels is the commission of sins, even venial sins or even only imperfections, it follows, that, after the divine Word became man and conversed with mortals, the senses and all our faculties are purified day by day by the sanctifying use of sensible Sacraments, by which men in some degree are spiritualized and elevated, their torpid faculties aroused and made apt for participation in the divine influences. This blessing we owe in a greater degree to the blood of Christ our Lord than the ancients; for by its efficiency we are made partakers of his holiness through the Sacraments, wherein we receive the effects of special graces, and in some of them even a spiritual character, which destines and prepares us for Most High ends. But whenever the Lord in our times spoke or speaks in sleep, He excludes the operations of the senses, as being unfit and unprepared to enter into the spiritual nuptials of his communications and divine influences.

402. It will also appear from this doctrine, that, in order to receive the hidden favor of the Lord, men must not only be free from guilt and possess merits and grace, but that they be also in peace and tranquillity of spirit ; for if the republic of the faculties is in disturbance (as it was in saint Joseph), the soul is not in a fit condition to receive such exalted and delicate influences as are implied by the visits and the caresses of the Lord. It is not at all uncommon, that, no matter how much tribulations and afflictions increase the merits of the soul (as were those of saint Joseph, the spouse of the Queen), they nevertheless hinder the divine operations. For in suffering them the soul is involved in a conflict with the powers of darkness, while this kind of blessing consists in the possession of light; and therefore the vision of darkness, even if only in order to ward it off, is not in harmony with the vision of God or the angels. But in the midst of the conflict and the battle of temptations, which may be compared to a dream in the night, the voice of the Lord is nevertheless wont to be heard and perceived through the ministry of the angels, just as it happened to saint Joseph. He heard and understood all that saint Gabriel said: that he should not be afraid to remain with his Spouse Mary (Matth. 1, 20, 21), because what She bore in her womb, was the work of the holy Spirit; that She would give birth to a Son, who should be called Jesus and who was to be the Savior of his people ; that in all this should be fulfilled the prophecy of Isaias, who said (Is. 7, 14) : A Virgin shall conceive and shall bring forth a Son, who was to be called Emmanuel, God with us. Saint Joseph did not see the angel by imaginary image, he heard only the interior voice and he understood the mystery. The words of the angel imply, that saint Joseph had in his mind already resolved to sever his connection with most holy Mary; for he was told to receive Her again without fear.

403. Saint Joseph awoke with the full consciousness, that his Spouse was the true Mother of God. Full of joy on account of his good fortune and of his inconceivable happiness, and at the same time deeply moved by sudden sorrow for what he had done, he prostrated himself to the earth and with many other humble, reverential and joyful tokens of his feelings, he performed heroic acts of humiliation and of thanksgiving. He gave thanks to the Lord for having revealed to him this mystery and for having made him the husband of Her, whom God had chosen for his Mother, notwithstanding that he was not worthy to be even her slave. Amid these recognitions and these acts of virtue, the spirit of saint Joseph remained tranquil and apt for the reception of new influences of the holy Spirit. His doubts and anxieties of the past few months had laid in him those deep foundations of humility, which were necessary for one who should be entrusted with the highest mysteries of the Lord; and the remembrance of his experiences was to him a lesson which lasted all his life. The holy man began to blame himself alone for all that had happened and broke forth in the following prayer: “O my heavenly Spouse and meekest Dove, chosen by the Most High for his dwelling-place and for his Mother: how could thy unworthy slave have dared to doubt thy fidelity? How could dust and ashes ever permit itself to be served by Her, who is the Queen of heaven and earth and the Mistress of the universe ? How is it, that I have not kissed the ground which was touched by thy feet? Why have I not made it my most solicitous care to serve Thee on my knees? How will I ever raise my eyes in thy presence and dare to remain in thy company or open my lips to speak to Thee? O my Lord and God, give me grace and strength to ask her forgiveness; and move her heart to mercy, that She do not despise her sorrowful servant according to his guilt. Ah woe is me! since She is full of light and grace and She bears within Herself the Author of light, all my thoughts were open to her sight, also that I had in my mind actually to leave Her ; hence it will be temerity on my part to appear in her presence. I now recognize my rude behavior and my gross error; since even with such great holiness before my eyes I gave way to unworthy thoughts and doubts concerning her fidelity, which I did not deserve. And if in punishment thy justice had permitted me to execute my presumptuous resolve, what would now be my misfortune? Eternally be thanked, Most High Lord for such great blessing ! Assist me, most powerful King, to make some kind of reparation. I will go to my Spouse and Lady, confiding in her sweetness and clemency; prostrate at her feet I will ask her pardon, so that for her sake, Thou, my eternal Lord and God, mayest look upon me with the eyes of a Father and mayest pardon my gross error.”

404. The holy spouse now left his little room, finding himself so happily changed in sentiments since the time he had composed himself for sleep. As the Queen of heaven always had kept Herself in retirement, he did not wish to disturb her sweet contemplation, until She herself desired. In the meantime the man of God unwrapped the small bundle, which he had prepared, shedding many tears with feelings quite different from those with which he had made it up. Weeping, he began to show his reverence for his heavenly Spouse, by setting the rooms in order, scrubbing the floors, which were to be touched by the sacred feet of most holy Mary. He also performed other chores which he had been accustomed to leave to the heavenly Lady before he knew her dignity. He resolved to change entirely his relation toward Her, assume for himself the position of servant and leave to Her the dignity of Mistress. From that day on arose a wonderful contention between the two, which of them should be allowed to show most eagerness to serve and most humility. All that happened with saint Joseph the Queen of heaven saw, and not a thought or movement escaped her attention. When the time arrived, the saint approached the oratory of her Highness, and She awaited him with sweetest kindness and mildness, as I will describe in the following chapter.

INSTRUCTION WHICH THE HEAVENLY LADY, MOST HOLY MARY, GAVE ME.

405. My daughter, in what thou hast understood of this chapter, thou hast a sweet motive for praising the wonderful ways of God’s wisdom in afflicting and again consoling his servants and chosen ones; from both the one and the other, He most wisely and kindly draws for them increase of merit and glory. Besides this doctrine, I wish that thou receive another one, most important for thy direction, and for the narrow pathway, which the Most High has assigned to thee. It is this, that thou strive with all thy might to preserve thyself in tranquillity and interior peace, without allowing thyself to be deprived of it by any troublesome event of this life whatever, and by always keeping in mind the example and instruction contained in this part of the life of my spouse saint Joseph. The Most High does not wish to see the creatures disturbed by afflictions, but that they gain merit; not that they lose courage, but that they test their own power when aided by grace. Although the more violent temptations are wont to close the haven of exalted peace and knowledge of God, and although they ground the creature more firmly in the knowledge of its own lowliness; yet if the soul loses its interior tranquillity and equilibrium, it will make itself unfit for the visit of the Lord, for hearing his voice, and for being raised up to his embraces. The Majesty of God does not come in a stormcloud (III. Reg. 19, 12), nor will the rays of this supreme Sun of justice shine, when calm is not reigning in the soul.

406. If then the want of this tranquillity so hinders the pure intercourse of the Most High, it is clear that sins are a still greater hindrance to this great blessing. I desire that thou be very attentive to this doctrine and that thou do not presume to allow any disregard of it in any operation of thy faculties. Since thou hast so often offended the Lord, call upon his mercy, weep and wash thyself from thy sins with copious tears; remember that, under pain of being condemned as unfaithful, thou art obliged to watch over thy soul and preserve it for an eternal resting-place of the Almighty, pure, clean and undisturbed; so that thy God may possess it and find in it a worthy habitation (I Cor. 2, 16). The harmony of thy faculties and feelings is to be like that of the music of soft and delicate instruments ; in which the more delicate the harmony, so much the greater is the danger of discord and so much the greater must be the care to preserve the instruments from all gross contact. For even the atmosphere infected by earthly tendencies is sufficient to disturb and spoil the powers of the soul thus consecrated to God. Labor therefore to live a careful life and to keep full command over thy faculties and operations. If at any time thou art disturbed or disconcerted in maintaining this order, strive to attend the divine light, making use of it without fear or hesitation and working with it whatever is most perfect and pure. In this I point out to thee the example of my spouse saint Joseph, who believed the angel without a moment’s hesitation and immediately with prompt obedience executed his commands ; and thereby he merited to be raised to great reward and dignity. If he humiliated himself so deeply after having had such great, though only apparent reasons for anxiety and without even having sinned in what he did, how must thou, a mere worm of the earth, acknowledge thy littleness and humble thyself to the dust, weeping over thy negligences and sins, in order that the Most High may look upon thee as a Father and as a Spouse.