The Modernist Subversion of St. Joseph’s Righteousness
The Vatican News portal (December 19, 2025) presents a commentary by “Abbot” Marion Nguyen on the Fourth Sunday of Advent, framing St. Joseph’s justice as a model of “righteousness without judgment” that allegedly transcends doctrinal clarity. This analysis purports to address modern epistemological confusion but instead embodies the theological bankruptcy of post-conciliar subjectivism.
Factual Distortion of St. Joseph’s Virtues
The article claims Joseph’s justice consisted in “willing to be judged while refusing to judge what he does not fully know” and praises his “openness to further revelation.” This directly contradicts the Church’s perennial teaching on the virtue of justice. The Summa Theologica (II-II Q58 A1) defines justice as “the perpetual and constant will to render to each his due.” Joseph’s justice resided precisely in his unhesitating obedience to divine revelation once received (Mt 1:24), not in relativistic suspension of judgment.
Traditional Mariology clarifies that Joseph’s initial resolve to “put Mary away privately” (Mt 1:19) stemmed not from postmodern doubt but from reverence for her miraculous virginity—a truth he already knew through betrothal. St. Jerome’s commentary, selectively cited, actually emphasizes Joseph’s certainty of Mary’s holiness: “Knowing her chastity, and wondering at what had happened, he hid in silence the mystery which he did not understand” (Commentary on Matthew 1:19). The article manipulates this to promote doctrinal ambiguity.
Theological Poison in Psychological Language
Nguyen injects secular psychology into sacred doctrine, framing the spiritual life through the “Dunning-Kruger effect” and “imposter syndrome.” This reduction of supernatural reality to naturalistic categories was condemned by Pius X as “the passion for novelty combined with a mocking contempt for ancient doctrine” (Pascendi Dominici Gregis 6). The Church has always taught that man’s epistemological crisis originates from original sin (Dei Filius, Vatican I), not insufficient self-awareness.
Worse, the article asserts that “those who may not yet know Christ explicitly, yet live righteously according to conscience and truth, already cooperate—mysteriously but truly—in God’s saving work,” citing the modernist document Lumen Gentium 16. This blatantly contradicts the dogmatic teaching of Pius IX: “It is to be held as of faith that none can be saved outside the Apostolic Roman Church… but it is likewise necessary to hold for certain that they who labor in ignorance of the true religion, if this ignorance is invincible, are not stained by any guilt in this matter in the eyes of God” (Quanto conficiamur moerore 7). The false ecumenism promoted here destroys the missionary imperative.
Symptomatic Silence on Supernatural Reality
The commentary omits every essential element of Advent’s liturgical purpose: preparation for Christ’s Second Judgment, the necessity of sacramental confession, and the Four Last Things. Instead, it reduces righteousness to psychological balance—“acting without inflicting harm” and “waiting without withdrawing.” This transforms St. Joseph into a therapist rather than the Terror of Demons who obeyed God unconditionally.
Nowhere does Nguyen mention that Joseph’s justice flowed from his absolute submission to divine law. Pius XI’s encyclical Quas Primas establishes that true justice demands public recognition of Christ’s Kingship: “Rulers and legitimate superiors… will use their authority religiously… as ministers of God” (§19). The article’s praise of silent non-judgment directly opposes this, promoting the indifferentism condemned in the Syllabus of Errors: “Every man is free to embrace and profess that religion which, guided by the light of reason, he shall consider true” (Error 15).
Linguistic Betrayal of Catholic Tradition
The text employs modernist code words:
– “Mystery“: Used not in the sacramental sense but to justify doctrinal obscurity
– “Discernment“: Framed as subjective process rather than obedience to moral law
– “Space for God“: New Age terminology replacing grace-driven conversion
Contrast this with St. Bernard’s description of Joseph: “He was truly the faithful and prudent servant whom the Lord set over His household, the guardian of His treasures, the foster-father of His Son” (Homily on the Twelve Stars). The article reduces this towering figure to a hesitant social worker.
The Masonic Roots of False Justice
The portrayal of justice as non-judgmental tolerance mirrors the Masonic ideal of “brotherhood without dogma.” Pius VIII’s encyclical Traditi Humilitati condemns this: “Experience shows that there is no more direct way of alienating the populace from fidelity and obedience to their leaders than through that indifference to religion propagated by the sect members.” When Nguyen claims Joseph’s justice “makes room for the Word to dwell among us,” he perversely implies that God’s Incarnation depends on human tolerance rather than divine sovereignty.
Conclusion: Justice as Sword, Not Cushion
True Catholic justice demands judgment—discernment between truth and error, as exemplified by St. Joseph’s immediate obedience upon receiving revelation. The article’s emphasis on “righteousness without judgement” constitutes spiritual sabotage, dissolving doctrinal boundaries under the guise of humility. Let us heed Pius X’s warning: “The Modernist sustains and embraces all errors… that he may the more easily overthrow the Catholic religion” (Lamentabili Sane, Introduction). St. Joseph, Patron of the Universal Church, pray for us in these times of apostasy!
Source:
Lord’s Day Reflection: The righteousness of Joseph (vaticannews.va)
Date: 19.12.2025