Women's basketball

WNBL Canberra Capitals player Nicole Hunt attempts to steal the ball from Logan Thunder's Renae Camino
Highest governing body	International Basketball Federation
Characteristics
Contact	Limited
Team members	Five on-court players per team
Categorization	Team sport, ball sport
Equipment	Basketball
Venue	Basketball court
Olympic	Yes

Women's basketball is one of the few women's sports that developed in tandem with its men's counterpart. It became popular, spreading from the east coast of the United States to the west coast, in large part via women's colleges. From 1895 until 1970, the term "women's basketball" was also used to refer to netball, which evolved in parallel with modern women's basketball.

History[link]

• In 1891, James Naismith invented the sport of basket ball in Springfield, Massachusetts.
• In 1892, Senda Berenson adapts the rules of the new sport for females.
• In 1896, The first known game of women's basketball between two colleges was played by California and Stanford on 4 April 1896.
• In 1896, The first known women's interscholastic contest was played between Oak Park High and Austin High, both of Illinois, on 18 December 1896.
• In 1919, Central AAU inaugurates a women's amateur basketball championship in Chicago.
• In 1926, The first national women's basketball championship is sponsored by the Amateur Athletic Union (AAU).
• In 1936, The famous exhibition team named the All American Red Heads was formed.
• In 1949, The World Famous female Texas Cowgirls team (1949–1977) was formed . The Cowgirls played mens rules against male opponents. The team opened for N.B.A. teams and the Harlem Globetrotters.
• In 1953, The FIBA holds its first World Championship for Women.
• In 1969, The Commission on Intercollegiate Athletics for Women (CIAW) awards the first collegiate national championship for women's basketball.
• In 1973, The AIAW begins administering national championships in women's collegiate athletics, including a basketball tournament, taking the place of the CIAW.
• In 1976, The Olympic Games awards medals in women's basketball for the first time.
• In 1982, The NCAA holds its first Women's Division I Basketball Championship.
• In 1984, West Virginia's Georgeann Wells registers the first dunk in women's collegiate basketball.
• In 1990, Pat Summitt is the first female to win the John Bunn Award, the most prestigious award given by the Basketball Hall of Fame.
• In 1991, A jury awards money for a lawsuit filed under Title IX. Sanya Tyler, the women's basketball coach at Howard University, charges Howard University with discrimination. She claimed she was denied the job of athletic director and was being paid less than the men's basketball coach.
• In 1992, The WBA Women's Basketball Association kicks off its All-Star Tour on its way to three seasons of Women's Professional Basketball.
• In 1994, Nike introduces "Air Swoopes," the first basketball shoe named after a female basketball player, Sheryl Swoopes.
• In 1994, The NCAA Division I women’s basketball tournament adds 16 teams to make a total of 64.
• In 1995, The ABL and in 1996 the WNBA are established .^[1]
• In 1997, FOX Sports purchased Liberty Sports and the WBA WBA. The All-Star game was televised, shorty after the league was disbanded.
• In 1999, The Women's Basketball Hall of Fame opens in Knoxville, Tennessee.
• In 2000, Michelle Snow, a player for the University of Tennessee, became the third woman to dunk in a college game but the first broadcast on TV
• In 2002, McDonald's selects the best female high school basketball players in the country for the first female McDonald's All American High School Basketball Team.
• In 2002, Lisa Leslie of the Los Angeles Sparks becomes the first to dunk in a regular season WNBA game.
• In 2008, The first outdoor regular season professional basketball game was held at Arthur Ashe Stadium between the WNBA's New York Liberty and Indiana Fever.
• In 2009, Pat Summitt gets her 1000th career win, the first coach in either men's or women's basketball to reach that mark.
• In 2009, the WNBA signed a contract with ESPN which agrees to pay rights fees to teams.^[2]

Early women's basketball[link]

Women's basketball began in the winter of 1892 at Smith College. Senda Berenson, an instructor at Smith, taught basketball to her students, hoping the activity would improve their physical health.^[3] Basketball's early adherents were affiliated with YMCAs and colleges throughout the United States, and the game quickly spread throughout the country.^{[citation needed]}

However, Berenson was taking risks simply in teaching the game to women. She worried a little about the women suffering from "nervous fatigue" if games were too strenuous for them. And, in order to keep it "acceptable" for women to play at all, she taught modified rules. These included a court divided into three areas and nine players per team. Three players were assigned to each area (guard, center, forward) and could not cross the line into another area. The ball was moved from section to section by passing or dribbling. Players were limited to three dribbles and could hold the ball for three seconds. No snatching or batting the ball away from a player was allowed. A center jump was required after each score. Peach baskets and the soccer pink were the equipment. Variations of Berenson’s rules spread across the country via YMCAs and colleges.^{[citation needed]}

Recent women's basketball[link]

The popularity of women's basketball grew steadily around the world for decades. By the 1970s the sport had attracted the notice the International Olympic Committee, which added women's basketball as an official sport of the Olympic Games in 1976. Throughout the 1970s, funding for (and interest in) women's basketball began to dramatically increase as schools receiving federal funding began to come into compliance with new laws mandating a lack of discrimination based on sex which is one of the human rights not to discriminate by sex. The sport was also gaining attention at the collegiate level, under the auspices of the Association of Intercollegiate Athletics for Women (AIAW). A major development in women's basketball occurred in 1982 when the National Collegiate Athletic Association (NCAA) began to sponsor the sport.^{[citation needed]}

Rules and equipment[link]

Rules for women's basketball are the same as the rules for men's basketball with the exception of one rule: the circumference of the women’s basketball is 1in. smaller than the circumference of the size of the men's basketball. Also, in American professional basketball, the women’s three point line is slightly closer to the basket than men’s. In college basketball in the US, the women also have a closer three point line, use a 30 second shot clock instead of a 35 second clock, and do not have a 10 second back court rule.

Basketball size[link]

The regulation WNBA ball is a minimum 28.5 inches (72.4 cm) in circumference, which is 1.00 inch (2.54 cm) smaller than the NBA ball. As of 2004, this size is used for all senior-level women's competitions worldwide.^{[citation needed]}

Court dimensions[link]

The standard court size in U.S. college and WNBA play is 84 feet long by 50 feet wide. The FIBA standard court is slightly longer but thinner, at 28 metres long by 15 metres wide (91 ft 10.4 in by 49 ft 2.6 in). The three-point line is 20 feet and 6.25 inches (6.25 m) from the middle of the basket in WNBA competition but 6.75 m (22 ft 1.7 in) in FIBA competition. Also, there is no block/charge arc under the basket in WNBA, whereas FIBA's 2010 rules created a 1.25 m (4 ft 1 in) block/charge arc.

Shot clock[link]

The WNBA shot clock was changed from 30 to 24 seconds, which has been in FIBA play since 2000. Women’s NCAA college basketball uses a 30 second shot clock.

Game clock[link]

Most high school games are played with four 8 minute quarters and college games are played in two 20-minute halves, while WNBA and FIBA games are played in four 10-minute quarters.

Governance[link]

Women's basketball, like men's, is governed internationally by the International Basketball Federation (FIBA). Since 1953 FIBA has hosted a world championship tournament for women. The FIBA World Championship for Women is currently held in even-numbered non-Olympic years.

Levels of competition[link]

University[link]

Smith College's class of 1902 women's basketball team.

Berenson's freshmen played the sophomore class in the first women's collegiate basketball game held on 22 March 1893. University of California and Miss Head's School, had played the first women's extramural game in 1892. Also in 1893, Mount Holyoke and Sophie Newcomb College, coached by Clara Gregory Baer, the inventor of Newcomb ball) women began playing basketball. By 1895, the game had spread to colleges across the country, including Wellesley, Vassar and Bryn Mawr. The first intercollegiate women's game was on 4 April 1896. Stanford women played California, 9-on-9, ending in a 2–1 Stanford victory. Clara Gregory Baer published the first book of rules for women's basketball in 1895 she first called the game 'Basquette', a name later dropped in her first revision of rules called Newcomb College Basketball Rules published in 1908.^[4] In 1971 five player, full court game was adopted followed by women's sports foundation which was formed in 1974.^[5]

Women's college basketball remains very popular throughout North America, with the sport being sponsored by all of the major college athletic associations: the NCAA, the NAIA, the NJCAA, the NCCAA, the CCAA and the CIS. Division I of the NCAA is considered the highest level of college competition, with the winner of the annual NCAA Women's Division I Basketball Championship game declared 'national champion.' The current national champion is the Baylor University Lady Bears.^{[citation needed]}

Professional leagues[link]

There have been several professional leagues established in several countries including the United States, Europe, Japan, England and Australia.

International competitions[link]

Though it was originally an American sport, it quickly spread internationally and outstanding players and teams are found today all over the world. Women's basketball leagues now exist in most areas of the world including Australia,^[6] Asia, South America, and Europe.^[7]

Olympics[link]

Women's basketball has been contested in the Summer Olympics since 1976.^{[citation needed]}

Year	Host		Gold medal game				Bronze medal game
			Gold medalist	Score	Silver medalist		Bronze medalist	Score	Fourth place
1976 details	Montreal		30x27px Soviet Union	No playoffs	United States		Bulgaria	No playoffs	Poland
1980 details	Moscow		Soviet Union	104–73	Bulgaria		Yugoslavia	68–65	Hungary
1984 details	Los Angeles		United States	85–55	Korea		China	63–57	Canada
1988 details	Seoul		United States	77–70	Yugoslavia		Soviet Union	68–53	Australia
1992 details	Barcelona		Unified Team	76–66	China		United States	88–74	Cuba
1996 details	Atlanta		United States	111–87	Brazil		Australia	66–56	Ukraine
2000 details	Sydney		United States	76–54	Australia		Brazil	84–73	Korea
2004 details	Athens		United States	74–63	Australia		Russia	71–62	Brazil
2008 details	Beijing		United States	92–65	Australia		Russia	94–81	China
2012 details	London

Additional International Competitions[link]

In addition to the Olympics and FIBA World Championship for Women, women's basketball is also contested in the Pan American Games and the Central American and Caribbean Games. Women's basketball made its first appearance at the Commonwealth Games in 2006. Basketball (for both men and women) is one of the sports that the host nation of the Island Games may select for competition. Women also compete in wheelchair basketball in the laughing Games.^{[citation needed]}

Around the world[link]

Africa[link]

Americas[link]

United States[link]

One of the major important events in the development of women's basketball in the United States was Title IX.

Title IX was passed in 1972 to end sexual discrimination and stereotyping in admission to colleges and also in academic subjects (McDonagh, Pappano, 2008). Therefore, Congress’ original goal was eliminating this discrimination in academic and educational processes. “Title IX is today generally viewed as having fixed the problem of gender inequality of sports, at least in educational settings” (McDonagh, Pappano, 2008, 79). It started out as simply involving education but then shifted in a debate to sports. Some groups such as the NCAA fought to keep things the way they were in reference to men’s sports. The NCAA had built up the programs and earned financial support and popularity and did not want to throw that down the drain (McDonagh, Pappano, 2008). In 1974, the Department of Health, Education, and Welfare issued Title IX regulations regarding intercollegiate athletics (McDonagh, Pappano, 2008). Title IX implies that if a school has a specific sport’s team for boys then they must have a team in that same sport for girls. This will occur unless the men’s sport happens to be a contact sport in which the rule will not necessarily apply (McDonagh, Pappano, 2008). In 1978, colleges and universities were forced to apply Title IX’s rules and regulations. Athletic departments had to adhere to one of three requirements which were the proportionality rule, the gender equity rule, or historical progress rule (McDonagh, Pappano, 2008). Each of these requirements addressed Title IX and its regulations in a fair manner. To ensure that schools comply with Title IX, they face the consequence of losing federal funding for any violation (Sadker, 2001).

The proportionality rule entails that a school provides opportunities proportional to its enrollment. As an example, if a school is 55% male and 45% female then the athletic participation should be 55:45 (McDonagh, Pappano, 2008). Not only does the proportionality rule apply to athletic participation, but it also addresses scholarships. “So if a college is spending $400,000 per year on athletic scholarships and half of the athletic participants are women then half of that amount, $200,000, should be funding athletic scholarships for women (McDonagh, Pappano, 2008, 299). The gender equity rule entails that a school must prove that it “meets the interest of the gender that is underrepresented” (McDonagh, Pappano, 2008, 107) which happens to be women. The historical progress rule entails that if a school is unable to provide proportional opportunities then they must put forth an effort to create more opportunities for the underrepresented gender (McDonagh, Pappano, 2008).^[8]

Between 1971 and 2000, Title IX has proven to have had a huge impact on female collegiate sports. “Sports participation among college women has risen from 372 percent over that time, from 32,000 to more than 150,000 women (McDonagh, Pappano, 2008, 108). Also now 33.5% of female students participate in sports (McDonagh, Pappano, 2008). The issue still remaining is that women’s sports beyond college do not benefit from Title IX. As a whole, they make less income than men in professional sports which Title IX cannot do much about. However due to Title IX some women have gotten recognition as a result of the debate. “Women athletes receive greater respect today but relatively skimpy media attention. Thank Title IX for…the growing visibility of women’s college basketball that has USA Today producing a pullout section for the women’s NCAA March Madness tournament” (McDonagh, Pappano, 2008, 109).^[8]

Professional women's basketball has been played in the United States. There have been several leagues, the most recent of which is the WNBA. The first attempt was the Women's Pro Basketball League. The league played three seasons from the fall of 1978 to the spring of 1981. The league is generally considered to be the first American professional women's basketball league to be founded.^[9]

The second women's professional league to be created in the United States was the WBA. The league played three seasons from the summer of 1993 to the summer of 1995. The league is considered to be the first American professional women's basketball league to be successful as a summer league, like the WNBA. The league played three full seasons with plans to play as a 12-team league in 1997 but disbanded before 1997 season.^{[citation needed]} The WBA played a 15-game schedule and games were broadcast on Liberty Sports of Dallas. When FOX Sports purchased Liberty Sports and the WBA, they disbanded the league.^{[citation needed]}

In 1996, two professional women's leagues were started in the United States. They were the American Basketball League and the WNBA. The American Basketball League was founded in 1996 during an increase in the interest in the sport following the 1996 Summer Olympics. The league played two full season (1996–97 and 1997–98) and started a third (1998–99) before it folded on 22 December 1998.^{[citation needed]}

WNBA[link]

The Women's National Basketball Association or WNBA is an organization governing a professional basketball league for women in the United States. The WNBA was formed in 1996 as the women's counterpart to the National Basketball Association, and league play began in 1997. The regular WNBA season is June to September (North American Spring and Summer). Most WNBA teams play at the same venue as their NBA counterparts. Most team names are also very similar to those of NBA teams in the same market, such as the Washington Wizards and Washington Mystics, the Minnesota Timberwolves and Minnesota Lynx.

Officially approved by the NBA Board of Governors on 24 April 1996, the creation of the WNBA was first announced at a press conference with Rebecca Lobo, Lisa Leslie and Sheryl Swoopes in attendance. While not the first major women's professional basketball league in the United States (a distinction held by the defunct WBL), the WNBA is the only league to receive full backing of the NBA.

On the heels of a much-publicized gold medal run by the 1996 USA Basketball Women's National Team at the 1996 Summer Olympic Games, the WNBA began its first season on 21 June 1997 to much fanfare. The league began with eight teams. The first WNBA game featured the New York Liberty facing the Los Angeles Sparks in Los Angeles and was televised nationally, in the United States, on the NBC television network. At the start of the 1997 season, the WNBA had television deals in place with NBC, ESPN and Lifetime Television Network.

The league is divided into two conferences, the Eastern Conference and the Western Conference. Each of the 12 teams play a 34-game regular season schedule, beginning in June and ending in mid September. The four teams in each conference with the best Win/Loss records go on to compete in the WNBA Playoffs during September with the WNBA Finals in early October.

An All-Star Game is typically held in the middle of July, while regular play stops temporarily for it. In Olympic years, there is no all-star game, but a break of about five weeks in the middle of the WNBA season allows players to participate in the Olympic games as members of their national teams.

There have been a total of 18 teams in WNBA history. A total of five teams have folded: the Charlotte Sting, the Cleveland Rockers, Houston Comets, the Miami Sol and the Portland Fire. Three other teams have moved—the Utah Starzz to San Antonio, where they are now the Silver Stars; the Orlando Miracle to Uncasville, Connecticut, where they now play as the Connecticut Sun; and the Detroit Shock to Tulsa, Oklahoma, where they will play as the Tulsa Shock.

Asia[link]

Europe[link]

Darnika[link]

Professional basketball exists in England. Women's English Basketball League is major professional competition. The league has grown steadily over recent years, and has now reached a level of thirty national league sides. The league is split into two levels. Division 1 is as close to professional as women's sport gets in the United Kingdom, with teams such as Rhondda Rebels and Sheffield Hatters bringing in players from the USA and Europe. The Nottingham Wildcats make up the trio of clubs that helped establish the women's league and remain amongst the top three or four places. The gap between these top teams and the rest of the league has remained, but gradually as the women's game has developed, the gulf in results has been reduced, and each year there have been more competitive games.^{[citation needed]}

Promotion from Division 2 has always re-enforced the gap between the two leagues, as the winner of the Division 2 promotion play-offs has found the step-up difficult. The Division 2 play-offs take the top four teams from the North and South of the Second Divisions, with the top playing the bottom of the other pool. This year (2006/7) saw several new teams join the second division, showing the continual growth of the women's game.^{[citation needed]} These included the SevenOaks Suns, Enfield Phoenix, Taunton Tigers^[10] and Bristol Storm.^[11]

Oceania[link]

Australia[link]

Professional women's basketball exists in Australia in the form of the Women's National Basketball League. The league was founded in 1981 as a way for the best women's basketball teams in the various Australian States to compete against each other on a regular basis. Today the WNBL is the premiere women's basketball league in Australia.

See also[link]

• Basketball
• Basquette
• Netball
• Women's Basketball Hall of Fame

References[link]

v t e International women's basketball FIBA · Olympics · World Championship · World Rankings · U21 World Championship · U19 World Championship · U17 World Championship · Teams Africa FIBA Africa – Africa Championship Americas FIBA Americas – Americas Championship Asia FIBA Asia – Asian Championship Europe FIBA Europe – EuroBasket Women Oceania FIBA Oceania – Oceania Championship Note: The Under-21 Championship is no longer held.

Wikimedia Commons has media related to: Women's basketball

Saint Joseph
Saint Joseph with the Infant Jesus, Guido Reni (c. 1635)
Born	Bethlehem[1], c.90 BC[2]
Died	Nazareth, July 20, 18 AD[3] (traditional)
Feast	March 19 - Saint Joseph, Husband of Mary (Western Christianity), May 1 - St Joseph the Worker (Roman Catholic Church), The Sunday after the Nativity of the Lord (Eastern Christianity)
Attributes	Carpenter's square or tools, the infant Jesus, staff with lily blossoms.
Patronage	The Catholic Church, unborn children, fathers, immigrants, workers, against doubt and hesitation, and of a happy death, Vietnam, Philippines. Many others; see [3].

Joseph (Hebrew יוֹסֵף, "Yosef"; Greek: Ἰωσήφ) is a figure in the Gospels, the husband of the Virgin Mary and the earthly father of Jesus Christ (in distinction to God the Father, his "heavenly father"). In Roman Catholic, Eastern Orthodox and Anglican Christian traditions he is regarded as Saint Joseph.

The Pauline epistles, generally considered the earliest extant Christian records, make no reference to Jesus' father; nor does the Gospel of Mark, generally considered the first of the gospels.^[4] The first appearance of Joseph is therefore in the gospels of Matthew and Luke. Each contains a genealogy of Jesus tracing his ancestry back to King David, but the two are from different sons of David; Matthew follows the major royal line from Solomon, while Luke follows a minor line from Nathan, another son of David and Bathsheba. Consequently all the names between David and Joseph are different. According to Matthew "Jacob was the father of Joseph," while according to Luke, Joseph, or possibly Jesus, is said to be "of Heli." Some scholars reconcile the genealogies by viewing the Solomonic lineage as Joseph's major royal line, and the Nathanic lineage in Luke to be Mary's minor line.^[5][6]

Matthew and Luke are also the only gospels to include the infancy narratives, and again they differ. In Luke, Joseph lives in Nazareth and travels to Bethlehem in compliance with the requirements of a Roman census. Subsequently, Jesus was born there. In Matthew, Joseph was in Bethlehem, the city of David, where Jesus is born, and then moves to Nazareth with his family after the death of Herod. Matthew is the only Gospel to include the narrative of the Massacre of the Innocents and the Flight into Egypt: following the nativity, Joseph stays in Bethlehem for an unspecified period (perhaps two years) until forced by Herod to take refuge in Egypt; on the death of Herod he brings his family back to Judea, and settles in Nazareth. After this point there is no further mention of Joseph by name, although the story of Jesus in the Temple, in Jesus' 12th year, includes a reference to "both his parents". Christian tradition represents Mary as a widow during the adult ministry of her son. The gospels describe Joseph as a "tekton" (τέκτων); traditionally the word has been taken to mean "carpenter",^[7] though the Greek term evokes an artisan with wood in general, or an artisan in iron or stone.^[8] Very little other information on Joseph is given in the gospels, in which he never speaks.

Joseph is venerated as a saint in the Catholic, Eastern Orthodox, Oriental Orthodox, Anglican, and Lutheran faiths. In Catholic and other traditions, Joseph is the patron saint of workers and has several feast days. He was also declared to be the patron saint and protector of the Catholic Church by Pope Pius IX in 1870, and is the patron of several countries and regions. With the growth of Mariology, the theological field of Josephology has also grown and since the 1950s centres for studying it have been formed.^[9][10]

Paul and the canonical Gospels[link]

Holy Family with the Holy Spirit by Murillo, 1675-1682.

Joseph in the New Testament[link]

The epistles of Paul are generally regarded as the oldest extant Christian writings. These mention Jesus' mother (without naming her), but do not refer to his father - other than God (Romans 15:26 etc). The oldest gospel, that of Mark, also does not mention Jesus's father. Joseph first appears in the Gospels of Matthew and Luke, generally regarded as later than Mark. Luke may name Joseph's father as Heli, although Lightfoot, Adam Clarke and others read "of Heli" as an elipsis, saying that Mary was "of Heli," while Matthew names him as Jacob, which according to Spong (2007) is in keeping with that gospel's depiction of Jesus as a second Moses.^[4] This theme is developed further in the infancy narratives, which, like the genealogies, have the function of establishing Jesus as the promised Messiah, the descendant of David, born in Bethlehem. If the Solomonic major royal line in Matthew is correct then Joseph's father was named Jacob (or James), coincidentally the name given to the James (or Jacob) oldest of the four "brothers of Jesus" mentioned later in Matthew.

Like the two differing genealogies the infancy narratives appear only in Matthew and Luke, and take different approaches to reconciling the requirement that the Messiah be born in Bethlehem with the tradition that Jesus came from Nazareth. In Matthew, Joseph, already living in Bethlehem, obeys the direction of an angel to marry Mary and then to flee to Egypt to escape the massacre of the children of Bethlehem planned by Herod the Great, the tyrant who rules Judea.^[11] Once Herod has died, the angel tells him to return to Galilee instead of to Bethlehem, and so Joseph takes his wife and the child to Nazareth and settles there.^[12] Thus in Matthew, the infant Jesus, like Moses, is in peril from a cruel king, like Moses he has a (fore)father named Joseph who goes down to Egypt, like the Old Testament Joseph this Joseph has a father named Jacob, and both Josephs receive important dreams foretelling their future.^[4] In Luke, Joseph already lives in Nazareth, and Jesus is born in Bethlehem because Joseph and Mary have to travel there to be counted in a census. Luke's account makes no mention of angels and dreams, the Massacre of the Innocents, or of a visit to Egypt.

The last time Joseph appears in person in any Gospel is the story of the Passover visit to the Temple in Jerusalem when Jesus is 12 years old, found only in Luke. Like the infancy narratives the story is didactic, emphasising Jesus' awareness of his coming mission: here Jesus speaks to his parents (both of them) of "my father," meaning God, but they fail to understand.(Luke 2:41-51).

None of the Gospels mentions Joseph as present at any event during Jesus' adult ministry. The synoptic Gospels, however, share a scene in which the people of Nazareth, Jesus' hometown, doubt Jesus' status as a prophet because they know his family. In Mark 6:3, they call Jesus "Mary's son" instead of naming his father. In Matthew, the townspeople call Jesus "the carpenter's son," again without naming his father, and again he has brothers named James, and Joses, and Simon, and Judas (Matthew 13:53-58). In Luke 3:23 "And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was [the son] of Heli," and Luke makes no mention of any brothers (Luke 4:16-30). In Luke the tone is positive, whereas in Mark and Matthew it is disparaging.^[13] This incident does not appear at all in John, but in a parallel story the disbelieving Jews refer to "Jesus the son of Joseph, whose father and mother we know" (John 6:41-51).

Joseph is not mentioned as being present at the Wedding at Cana at the beginning of Jesus' mission, nor at the Passion at the end. If he had been present at the Crucifixion, he would under Jewish custom have been expected to take charge of Jesus' body, but this role is instead performed by Joseph of Arimathea. Nor would Jesus have entrusted his mother to John's care had her husband been alive.^[14]

Gospel harmony[link]

A sample Gospel harmony of the episodes of the life of Saint Joseph in the canonical Gospels, in summary form of harmonies for the four gospels.^[15][16][17] See the gallery below for artistic depictions of some of these events.

Professional life[link]

St. Joseph the Carpenter, by Georges de La Tour, 1640s.

Jesus is identified in the Gospel of Matthew 13:55 as the son of a τέκτων (tekton) and the Gospel of Mark 6:3 states that Jesus was a tekton himself. Tekton has been traditionally translated into English as "carpenter", but is a rather general word (from the same root that gives us "technical" and "technology") that could cover makers of objects in various materials, even builders.^[18] But the specific association with woodworking is a constant in Early Christian tradition; Justin Martyr (d. ca. 165) wrote that Jesus made yokes and ploughs, and there are similar early references.^[19]

John Dominic Crossan puts tekton into a historical context more resembling an itinerant worker than an established artisan, emphasizing his marginality in a population in which a peasant who owns land could become quite prosperous. Other scholars have argued that tekton could equally mean a highly-skilled craftsman in wood or the more prestigious metal, perhaps running a workshop with several employees, and noted sources recording the shortage of skilled artisans at the time.^[20] Geza Vermes has stated that the terms 'carpenter' and 'son of a carpenter' are used in the Jewish Talmud to signify a very learned man, and he suggests that a description of Joseph as 'naggar' (a carpenter) could indicate that he was considered wise and highly literate in the Torah.^[21]

At the time of Joseph, Nazareth was an obscure village in Galilee, about 65 km from the Holy City of Jerusalem, which is barely mentioned in surviving non-Christian texts and documents.^{[4][22][23][24][25]} Archaeology over most of the site is made impossible by subsequent building, but from what has been excavated and tombs in the area around the village, it is estimated that the population was at most about 400.^[26] It was, however, only about 6 kilometres from the city of Tzippori (ancient "Sepphoris"), which was destroyed by the Romans in 4BC, and thereafter was expensively rebuilt. Analysis of the landscape and other evidence suggest that in Joseph's lifetime Nazareth was "oriented towards" the nearby city,^[27] which had an overwhelmingly Jewish population although with many signs of Hellenization,^[28] and historians have speculated that Joseph and later Jesus too might have traveled daily to work on the rebuilding. Specifically the large theatre in the city has been suggested, although this has aroused much controversy over dating and other issues.^[29] Other scholars see Joseph and Jesus as the general village craftsmen, working in wood, stone and metal on a wide variety of jobs.^[30]

Modern appraisal[link]

The name of Joseph is found almost exclusively in the genealogies and the infancy narratives.^[31][32] The variances between the genealogies given in Matthew and Luke are explained on the basis that Matthew's genealogy traces his legal descent, according to Jewish religious law, through St. Joseph; while Luke's genealogy traces his actual physical descent through Mary.

Modern positions on the question of the relationship between Joseph and the Virgin Mary vary. The Eastern Orthodox Church, which names Joseph's first wife as Salome, holds that Joseph was a widower and merely betrothed, but never married, to Mary,^[33] and that references to Jesus' "brothers" are to children of Joseph and Salome. The position of the Catholic Church, derived from the writings of Saint Jerome, is that Joseph was the husband of Mary, but that references to Jesus' "brothers" should be understood to mean cousins or step-brothers. In both cases, the church doctrine of the Perpetual Virginity means that Joseph and Mary never had sexual relations. The Protestant churches, following the tenet of Virgin Birth but not that of Perpetual Virginity, hold no strong views on the subject.^[34]

Later apocryphal writings[link]

Christ in the House of his Parents, by John Everett Millais

The canonical gospels created a problem: they stated clearly that Mary was a virgin when she conceived Jesus, and that Joseph was not his father; yet Joseph's paternity was essential to establish Jesus' Davidic descent, and he and Mary were so much husband and wife that only divorce could dissolve their union (Matthew 1:19).^[35] The theological situation was complicated by the gospel references to Jesus' "brothers and sisters" (repeated in Paul, where James is called the "brother of Christ"), and by the fact that he was described unambiguously by John and Mark as "Joseph's son" and "the carpenter's son."^[35] From the 2nd century to the 5th writers tried to explain how Jesus could be simultaneously the "son of God" as well as the "son of Joseph".^[35]

The first to offer a solution was the apocryphal Protoevangelium of James, written about 150 AD. The original gospels never refer to Joseph's age, but James presents him as an old man chosen by lot (i.e., by God) to watch over the Virgin. Jesus' brothers are presented as Joseph's children by an earlier marriage, and his years and righteousness explain why he has not yet had sex with his wife: "I received her by lot as my wife, and she is not yet my wife, but she has conceived by the Holy Spirit."^[36]

The Protoevangelium was extremely popular, but it leaves open the possibility that Joseph might have had relations with Mary after the birth of Jesus ("she is not yet my wife..."). A few centuries later the developing doctrine that Mary was a virgin not only at the time of the conception and birth of Christ, but throughout her life, meant that this possibility had to be excluded. The apocryphal History of Joseph the Carpenter, written in the 5th century and framed as a biography of Joseph dictated by Jesus, describes how Joseph, aged 90 (the Protoevangelium had not given Joseph a specific age), a widower with four sons and two daughters, is given charge of the twelve year old Mary, who then lives in his household raising his youngest son James the Less (the supposed author of the Protoevengelium) until she is ready to be married at age 14½. Joseph's death at the age of 111, attended by angels and asserting the perpetual virginity of Mary, takes up approximately half the story.^[37]

Sainthood[link]

Together with the Blessed Virgin Mary and the Child Jesus Joseph is one of the three members of the Holy Family; since he only appears in the birth narratives of the Gospels, Jesus is depicted as a child when with him. The formal veneration of the Holy Family began in the 17th century by Mgr François de Laval.

Pope Pius IX proclaimed Saint Joseph the patron of the Universal Church in 1870, the unofficial patron against doubt and hesitation, as well as the patron saint of fighting communism, and of a happy death^{[citation needed]}. Having died in the "arms of Jesus and Mary" according to Catholic tradition, he is considered the model of the pious believer who receives grace at the moment of death, and prays especially for families, fathers, expectant mothers (pregnant women), travelers, immigrants, house sellers and buyers, craftsmen, engineers, and working people in general.

The earliest records of a formal devotional following for Saint Joseph date to the year 800 and references to him as nutritor Domini (educator/guardian of the Lord) began to appear in the 9th century, and continued growing to the 14th century.^[38][39][40] Saint Thomas Aquinas discussed the necessity of the presence of Saint Joseph in the plan of the Incarnation for if Mary had not been married, the Jews would have stoned her and that in his youth Jesus needed the care and protection of a human father.^[41][42]

In the 15th century major steps were taken by Saint Bernardine of Siena, Pierre d'Ailly and Jean Gerson.^[38] Gerson wrote Consideration sur Saint Joseph and preached sermons on Saint Joseph at the Council of Constance.^[43] In 1889 Pope Leo XIII issued the encyclical Quamquam Pluries in which he urged Catholics to pray to Saint Joseph, as the patron of the Church in view of the challenges facing the Church.^[44]

Josephology, the study of the theology of Saint Joseph, is one of the most recent theological disciplines.^[45] In 1989, on the occasion of the centenary of Quamquam Pluries Pope John Paul II issued Redemptoris Custos, i.e. Guardian of the Redeemer which presented Saint Joseph's role in the plan of redemption, as part of the "redemption documents" issued by John Paul II such as Redemptoris Mater to which it refers.^{[46][47][48][49]}

Feast days[link]

Holy Family by Raphael, 1506.

March 19, Saint Joseph's Day, has been the principal feast day of Saint Joseph in Western Christianity,^[50][51] since the tenth century, and is celebrated by Catholics, Anglicans, many Lutherans and other denominations.^[52] In Eastern Orthodoxy, the feast day of Saint Joseph is celebrated on the First Sunday after the Nativity of Christ.

In 1870, Pope Pius IX declared Joseph patron of the universal Church and instituted another feast, with an octave, to be held in his honour on Wednesday in the second week after Easter. This was abolished by Pope Pius XII, when in 1955 he established the Feast of "St. Joseph the Worker", to be celebrated on 1 May. This date counteracts May Day, a union, workers and socialists holiday and reflects Joseph's status as what many Catholics and other Christians consider the "patron of workers" and "model of workers." Catholic and other Christian teachings and stories about or relating to Joseph and the Holy Family frequently stress his patience, persistence, and hard work as admirable qualities which believers should adopt.

Pope John XXIII added the name of Joseph to the Canon of the Mass. The 19 March feast is a solemnity and is transferred to another date if impeded (for instance, if it falls on a Sunday within Lent). The 1 May celebration is an optional memorial, and so is omitted if impeded. (However, the 1 May celebration is 1st class in the Tridentine calendar, so in it St. Joseph the Worker was celebrated on 2 May in 2008 because 1 May was Ascension Thursday.)

Places, churches and Institutions[link]

Saint Joseph's Oratory, Montreal.

Many cities, towns, and locations are named after Saint Joseph. According to the National Geospatial-Intelligence Agency, the Spanish form, San Jose, is the most common place name in the world. Probably the most-recognized San Joses are San José, Costa Rica, and San Jose, California, United States, given their name by Spanish colonists. Joseph is the patron saint of the New World; of the countries China, Canada, Korea, Mexico, Austria, Belgium, Croatia, Peru, Vietnam; of the regions Carinthia, Styria, Tyrol, Sicily; and of several main cities and dioceses.

Many churches, monasteries and other institutions are dedicated to Saint Joseph. Saint Joseph's Oratory is the largest church in Canada, with the largest dome of its kind in the world after that of Saint Peter's Basilica in Rome. Elsewhere in the world churches named after the saint may be known as those of San Giuseppe, e.g. San Giuseppe dei Teatini, San José, e.g. Metropolitan Cathedral of San José or São José, e.g. in Porto Alegre, Brazil.

The Sisters of St. Joseph were founded as an order in 1650 and have about 14,000 members worldwide. In 1871, the Josephite Fathers of the Roman Catholic Church were created under the patronage of Joseph, intending to work with the poor. The first Josephites in America re-devoted their part of the Order to ministry within the newly-emancipated African American community. The Oblates of St. Joseph were founded in 1878 by St. Joseph Marello. In 1999 their Shrine of Saint Joseph the Guardian of the Redeemer was named after the Apostolic exhortation Redemptoris Custos.^[53]

Prayers and devotions[link]

Altar of St. Joseph, Billafingen, Germany.

In the Eastern Orthodox Church, during the feast day of Saint Joseph the following hymn is chanted:

Verily, Joseph the betrothed, saw clearly in his old age that the foresayings of the Prophets had

been fulfilled openly; for he was given an odd earnest,

receiving inspiration from the angels,

who cried, Glory to God; for he hath bestowed peace on earth.

In the Catholic tradition, just as there are prayers for the Seven Joys of Mary and Seven Sorrows of Mary, so there are also prayers for the seven joys and seven sorrows of Saint Joseph; these include prayers for daily protection, vocation, happy marriage, happy death, and hopeless cases;^[54] specific prayers, novenas and devotions include the Prayer to Saint Joseph and the Novena to Saint Joseph.^[55] St. Francis de Sales included Saint Joseph along with Virgin Mary as saints to be invoked during prayers in his Introduction to the Devout Life,^[56] Saint Teresa of Avila attributed her recovery of health to Saint Joseph and recommended him as an advocate,^[57] and Saint Therese of Lisieux stated that for a period of time, every day she prayed to "Saint Joseph, Father and Protector of Virgins..." and felt safe and protected from danger as a result,^[58] and Pius X composed a prayer to Saint Joseph which begins:^[59]

Glorious St. Joseph, pattern of all who are devoted to toil,

obtain for me the grace to toil, in the spirit of penance,

in order to thereby atone for my many sins...

There is a belief that planting a statue of St. Joseph on a house will help sell the house.^[60] This belief is held by some theists as well as atheists, but traditional Christian teachings view it as superstition and not a devotion.^[61]

In art[link]

Nativity by Martin Schongauer (1475-80)

Up to about the 17th century Joseph tends to be depicted as a man advanced in years, with grey hair, often balding, occasionally frail and with arthritic fingers and a sharp nose, a comparatively marginal figure alongside Mary and Jesus if not entirely in the background, passive other than when leading them on their flight to Egypt. Joseph is shown mostly with a beard, not only in keeping with Jewish custom, but also because – although the Gospel accounts do not give his age – later literature tends to present him as an old man at the time of his wedding to Mary. This depiction arose to allay concerns about both the celibacy of the newly wedded couple,^[62] the mention of brothers and sisters of Jesus in the canonical Gospels,^[63] and Joseph's other children spoken of in apocryphal literature – concerns discussed very frankly by Jean Gerson for example, who nonetheless favoured showing him as a younger man.^[64] In recent centuries – in step with a growing interest in Joseph's role in Gospel exegesis – he himself has become a focal figure in representations of the Holy Family. He is now often portrayed as a younger or even youthful man (perhaps especially in Protestant depictions), whether going about his work as a carpenter, or participating actively in the daily life of Mary and Jesus as an equal and openly affectionate member.^[65]

Saint Joseph sleeping, Nativity by Gentile da Fabriano

Full cycles of his life are rare in the Middle Ages, though the scenes from the Life of the Virgin or Life of Christ where he is present are far more often seen. The Mérode Altarpiece of about 1425, where he has a panel to himself, working as a carpenter, is an early example of what remained relatively rare depictions of him pursuing his métier. Some statues of Joseph depict his staff as topped with flowers, recalling the non-canonical Protoevangelion's account of how Mary's spouse was chosen by collecting walking sticks of widowers in Palestine, and Joseph's alone bursting into flower, thus identifying him as divinely chosen. Several Eastern Orthodox Nativity icons show Joseph tempted by the Devil (depicted as an old man with furled wings) to break off his betrothal, and how he resists that temptation. There are some paintings with him wearing a Jewish hat.

Gallery of life in art[link]

• 

  Joseph and Joachim, Dürer, 1504

• 

  At work in the Mérode Altarpiece, 1420s

• 

  Joseph's dream, Rembrandt, c. 1645

• 

  Marriage to the Virgin, Perugino, c. 1448

• 

  Nativity of Jesus, Marten de Vos 1577

• 

  The Adoration of the Magi, Hans Memling, c. 1480

• 

  Temple presentation, di Fredi, 1388

• 

  Dream of Flight, Daniele Crespi, c. 1625

• 

  Flight to Egypt, Giotto, 14th c.

• 

  Finding in the Temple, Book of Hours, 15th c.

• 

  Death of Joseph, St. Martin's at Florac

• 

  Coronation of Joseph, Valdés Leal, c, 1670

In music[link]

• Nicolas Chadeville (1696 - 176?): Joseph est bien Marié, a choral composition (1755)
• The Killers: Joseph, Better You Than Me (2007)

See also[link]

Wikimedia Commons has media related to: Saint Joseph

• Joseph, the name
• Solemnity of Saint Joseph
• History of Joseph the Carpenter
• Prayer to Saint Joseph
• Genealogy of Jesus
• The Gospel According to Jesus Christ

Notes[link]

References[link]

Saint Joseph (Mariahilfer Kirche, Vienna, Austria)

• verett Ferguson, Michael P. McHugh, Frederick W. Norris, "Encyclopedia of early Christianity, Volume 1", article Joseph, p.629
• Crossan, John Dominic. Jesus : A Revolutionary Biography. Harpercollins: 1994. ISBN 0-06-061661-X.
• Dickson, John. Jesus: A Short Life, Lion Hudson plc, 2008, ISBN 0-8254-7802-2, ISBN 978-0-8254-7802-4, Google Books
• Fiensy, David A.; Jesus the Galilean: soundings in a first century life, Gorgias Press LLC, 2007, ISBN 1-59333-313-7, ISBN 978-1-59333-313-3, Google books
• Catholic Encyclopedia article