List of points

For a Christian marriage is not just a social institution, much less a mere remedy for human weakness. It is a real supernatural calling. A great sacrament, in Christ and in the Church, says St Paul. At the same time, it is a permanent contract between a man and a woman. Whether we like it or not, the sacrament of matrimony, instituted by Christ, cannot be dissolved. It is a permanent contract that sanctifies in cooperation with Jesus Christ. He fills the souls of husband and wife and invites them to follow him. He transforms their whole married life into an occasion for God's presence on earth.

Husband and wife are called to sanctify their married life and to sanctify themselves in it. It would be a serious mistake if they were to exclude family life from their spiritual development. The marriage union, the care and education of children, the effort to provide for the needs of the family as well as for its security and development, the relationships with other persons who make up the community, all these are among the ordinary human situations that christian couples are called upon to sanctify.

They will achieve this aim by exercising the virtues of faith and hope, facing serenely all the great and small problems which confront any family, and persevering in the love and enthusiasm with which they fulfil their duties. In this way they practice the virtue of charity in all things. They learn to smile and forget about themselves in order to pay attention to others. Husband and wife will listen to each other and to their children, showing them that they are really loved and understood. They will forget about the unimportant little frictions that selfishness could magnify out of proportion. They will do lovingly all the small acts of service that make up their daily life together.

The aim is this: to sanctify family life, while creating at the same time a true family atmosphere. Many christian virtues are necessary in order to sanctify each day of one's life. First, the theological virtues, and then all the others: prudence, loyalty, sincerity, humility, industriousness, cheerfulness… But when we talk about marriage and married life, we must begin by speaking clearly about the mutual love of husband and wife.

When relating these events in his Gospel, St Matthew continually emphasises Joseph's faithfulness. He kept the commandments of God without wavering, even though the meaning of those commandments was sometimes obscure or their relation to the rest of the divine plan hidden from him.

The Fathers of the Church and other spiritual writers frequently emphasise the firmness of Joseph's faith. Referring to the angel's command to fly from Herod and take refuge in Egypt, St John Chrysostom comments: "On hearing this, Joseph was not shocked nor did he say: This is strange. You yourself made it known not long ago that he would save his people, and now you are incapable even of saving him — we have to flee, to set out on a long journey and spend a long while in a strange place; that contradicts your promise. Joseph does not think in this way, for he is a man who trusts God. Nor does he ask when he will return, even though the angel left it so vague: Stay there, until I tell you to return. Joseph does not object; he obeys and believes and joyfully accepts all the trials."

Joseph's faith does not falter, he obeys quickly and to the letter. To understand this lesson better, we should remember that Joseph's faith is active, that his docility is not a passive submission to the course of events. For the Christian's faith has nothing whatever to do with conformity, inertia or lack of initiative.

Joseph entrusted himself unreservedly to the care of God, but he always reflected on events and so was able to reach that level of understanding of the works of God which is true wisdom. In this way he learned little by little that supernatural plans have a logic which at times upsets human plans.

In the different circumstances of his life, St Joseph never refuses to think, never neglects his responsibilities. On the contrary, he puts his human experience at the service of faith. When he returns from Egypt, "learning that Archelaus had succeeded his father Herod as ruler of Judea, he was afraid to go there." In other words, he had learned to work within the divine plan. And to confirm that he was doing the right thing, Joseph received an instruction to return to Galilee.

That's the way St Joseph's faith was: full, confident, complete. And it expressed itself in an effective dedication to the will of God and an intelligent obedience. With the faith went love. His faith nurtured his love of God, who was fulfilling the promises made to Abraham, Jacob and Moses, and his affection for Mary his wife and her Son. This faith, hope and love would further the great mission which God was beginning in the world through, among others, a carpenter in Galilee: the redemption of man.

Faith, hope, love: these are the supports of Joseph's life and of all christian lives. Joseph's self-giving is an interweaving of faithful love, loving faith and confident hope. His feast is thus a good opportunity for us to renew our commitment to the christian calling God has given each of us.

When you sincerely desire to live by faith, hope and love, the renewal of your commitment is not a matter of picking up again something neglected. When there really is faith, hope and love, renewal means staying in God's hands, despite our personal faults, mistakes and defects. It is a confirmation of our faithfulness. Renewing our commitment means renewing our fidelity to what God wants of us: it means expressing our love in deeds.

Love has certain standard features. Sometimes we speak of love as if it were an impulse to self-satisfaction or a mere means to selfish fulfilment of one's own personality. But that's not love. True love means going out of oneself, giving oneself. Love brings joy, but a joy whose roots are in the shape of a cross. As long as we are on earth and have not yet arrived at the fullness of the future life, we can never have true love without sacrifice and pain. This pain becomes sweet and lovable; it is the source of interior joy. But it is an authentic pain, for it involves overcoming one's own selfishness and taking Love as the rule of each and every thing we do.

I have often spoken of it before, but let me insist once again on the naturalness and simplicity of St Joseph's life, which was in no way remote from that of his neighbours, and which raised no artificial obstacles to his dealings with them.

So, though it may be proper to some periods or situations, I do not like to talk of catholic workers, catholic engineers, catholic doctors and so on, as if describing a species within a genus, as if Catholics formed a little group separate from others. That creates the impression that there is a chasm between Christians and the rest of society. While respecting the contrary opinion, I think it more correct to speak of workers who are Catholics, or Catholics who are workers or engineers. For a man of faith who practices a profession, whether intellectual, technical or manual, feels himself and is in fact at one with others; he is the same as others, with the same rights and obligations, the same desire to improve, the same interest in facing and solving common problems.

The Catholic who is prepared to live in this way will, through his daily life, give a proof of his faith, hope and charity: a simple and normal testimony without need of pomp and circumstance. The vitality of his life will show the constant presence of the Church in the world, since all Catholics are themselves the Church, because they are members in their own right of the one People of God.

We are at the beginning of Lent: a time of penance, purification and conversion. It is not an easy program, but then Christianity is not an easy way of life. It is not enough just to be in the Church, letting the years roll by. In our life, in the life of Christians, our first conversion — that unique moment which each of us remembers, when we clearly understood everything the Lord was asking of us — is certainly very significant. But the later conversions are even more important, and they are increasingly demanding. To facilitate the work of grace in these conversions, we need to keep our soul young; we have to call upon our Lord, know how to listen to him and, having found out what has gone wrong, know how to ask his pardon.

"If you call upon me, I will listen to you," we read in this Sunday's liturgy. Isn't it wonderful how God cares for us and is always ready to listen to us — waiting for man to speak? He hears us at all times, but particularly now. Our heart is ready and we have made up our minds to purify ourselves. He hears us and will not disregard the petition of a "humble and contrite heart."

The Lord listens to us. He wants to intervene and enter our lives to free us from evil and fill us with good. "I will rescue him and honour him," he says of man. So we must hope for glory. Here again we have the beginning of the interior movement that makes up our spiritual life. Hope of glory increases our faith and fosters our charity; the three theological virtues, godly virtues which make us like our Father God, have been set in motion.

What better way to begin Lent? Let's renew our faith, hope and love. The spirit of penance and the desire for purification come from these virtues. Lent is not only an opportunity for increasing our external practices of self-denial. If we thought it were only that, we would miss the deep meaning it has in christian living, for these external practices are — as I have said — the result of faith, hope and charity.