Saints Anne et Joachim
Mère et père de la Vierge Marie (1er s.)
Les quatre Évangiles, entièrement tournés vers la Bonne Nouvelle du Christ, sa vie, ses paroles et sa Résurrection, ne font nulle mention de la famille de Marie, sans doute fixée aussi à Nazareth.
La tradition, dès les premiers siècles, appellent les parents de la Vierge Marie, Joachim ("Dieu accorde") et Anne ("La Grâce - la gracieuse").
L'imagination des auteurs des Évangiles apocryphes en fait un couple discret, mais il était bien réel et il a su accueillir, éduquer Marie et l'éveiller dans la grâce toute spéciale qui était la sienne, et qu'ils ignoraient.
Le culte de sainte Anne apparaît dès le VIe siècle dans certaines liturgies orientales et, au VIIIe siècle dans les liturgies d'Occident. Son culte est généralisé avant la fin du XIVe siècle.
Sainte Anne est souvent représentée apprenant à lire à sa fille dans le livre de la Bible. Une icône russe, image gracieuse de l'amour conjugal, immortalise le baiser qu'ils se donnèrent lorsqu'ils apprirent la conception de Marie. C'est ainsi qu'ils ont participé au mystère de l'Incarnation.
"La mémoire des saints Joachim et Anne, parents de la Vierge et donc grands-parents de Jésus, que l'on célèbre aujourd'hui, m'offre un deuxième point de réflexion. Cette célébration fait penser au thème de l'éducation, qui a une place importante dans la pastorale de l’Église. Elle nous invite en particulier à prier pour les grands-parents, qui, dans la famille, sont les dépositaires et souvent les témoins des valeurs fondamentales de la vie. La tâche éducative des grands-parents est toujours très importante, et elle le devient encore davantage quand, pour diverses raisons, les parents ne sont pas en mesure d'assurer une présence adéquate auprès de leurs enfants, à l'âge de la croissance. Je confie à la protection de sainte Anne et saint Joachim tous les grands-parents du monde en leur adressant une bénédiction spéciale. Que la Vierge Marie, qui - selon une belle iconographie - apprit à lire les Saintes Écritures sur les genoux de sa mère Anne, les aide à toujours nourrir leur foi et leur espérance aux sources de la Parole de Dieu. (Benoît XVI - Angelus du 26 juillet 2009)
La Bretagne, après la découverte d'une statue miraculeuse, dans le champ du Bocéno, lui a construit une basilique à Sainte-Anne d'Auray, et en a fait sa "patronne". Les marins par le fait même l'ont choisie comme protectrice.
Sainte Anne est la patronne de la province de Québec. Tous les diocèses du Canada ont au moins une église dédiée à Sainte Anne.
- L'Église d’Apt est l’une des premières en Occident à avoir, dès le XIIe siècle, mis à honneur le culte de Sainte Anne, aïeule du Christ, dont la fête solennelle figure déjà, au 26 juillet, dans deux manuscrits liturgiques locaux. (Sainte Anne - diocèse d'Avignon)
Un internaute nous a suggéré de rajouter dans la liste des Saint Patrons Sainte Anne comme patronne des ébénistes. En effet, lorsque que les menuisiers en meubles se sont séparés de la corporation des menuisiers, sous le patronage de Saint Joseph, pour créer la corporation des Ébénistes, ils ont choisi choisis comme Patronne Sainte Anne, mère de la Sainte Vierge et ... belle mère de Saint Joseph... Un curé a donné l'explication de ce choix: en concevant Marie, Sainte Anne a simplement conçu le premier Tabernacle...
Mémoire (au Québec: Fête) des saints Joachim et Anne, les parents de la Vierge Marie immaculée, Mère de Dieu, dont les noms ont été conservés par d’antiques traditions chrétiennes.
Figur des Heiligen Joachim am Altar der Marienkapelle. Waidhofen an der Ybbs - Pfarrkirche hll Maria Magdalena und Lambert
SOURCE : http://magnificat.ca/cal/fr/saints/saint_joachim.html
Icona grega amb Joaquim, Anna i la Mare de Déu
Anne et Joachim, parents de la Vierge Marie
Le 26 juillet, l'Église célèbre sainte Anne et saint Joachim, les parents de la Vierge Marie et les grands-parents de Jésus. Les Évangiles ne disent rien sur eux. Leurs noms sont mentionnés pour la première fois dans un écrit du 2e siècle, le Protévangile de Jacques, attribué à saint Jacques le Mineur. C'est par ce couple béni que va naître Marie qui mettra au monde Jésus le Christ. Selon la tradition, ce couple est stérile. Anne promet de consacrer au Seigneur l'enfant qui naîtrait d'elle. Conformément au voeu, Anne et Joachim amènent Marie au Temple. Elle est âgée de trois ans; c'est là qu'elle recevra son éducation.
Le culte de sainte Anne est plus ancien que celui de son époux. Ce culte a grandi dans le rayonnement de celui de la Vierge Marie. Anne est honorée très tôt à Jérusalem. Le 26 juillet marque probablement l'anniversaire de la dédicace d'une basilique dédiée à sainte Anne au 6ème siècle à Constantinople.
Elle apparaît au laboureur Yvon Nicolazic le 25 juillet 1624 et lui dit en breton: "Ne craignez pas ! Je suis Anne, la mère de Marie. Je désire que soit rebâtie au plus tôt la chapelle dédiée à mon nom et que vous en preniez soin parce que Dieu veut que j'y sois honorée." De fait, le champ du Bocenno qu'il cultivait avait déjà abritée une chapelle dédiée à sainte Anne. Quelques mois plus tard, on trouve et déterre une vieille statue. Les foules vont affluer. Ainsi est né le sanctuaire de Sainte-Anne d'Auray, premier lieu de pèlerinage breton.
Je suis déjà allé en pèlerinage à ce sanctuaire, ce qui n'est pas étonnant pour un Québécois, puisque sainte Anne est la patronne de la province de Québec, comme elle l'est de la province de Bretagne. Le culte de la grand-mère de Jésus était très populaire chez les marins bretons qui se mettaient sous sa protection avant de prendre la mer. Il a été accueilli avec ferveur au Canada, surtout en Acadie (Sainte-Anne du Bocage) et au Québec, où elle est spécialement évoquée dans la majestueuse basilique Sainte-Anne de Beaupré.
Mais ne séparons pas ce que Dieu a uni. Que serait Anne sans Joachim, et celui-ci sans son épouse? Je leur ai donc composé ce chant de bénédiction.
Réjouis-toi, Anne la priante,
toi qui n’enfantais pas!
Jubile de joie en Dieu!
Le fruit que tu portes
est comblé de grâce
dès sa conception.
Danse, Joachim le juste!
Chante de tout ton cœur
le Dieu de tes pères
qui prendra ta fille
pour donner son Christ
à tout l’univers.
Heureux votre couple
par qui est venue la bénédiction
promise à tous les peuples.
de qui jaillira le Messie
qui vaincra la mort à jamais.
Puisque la Vierge Mère de Dieu devait naître de sainte Anne, la nature n'a pas osé anticiper sur la grâce : la nature demeura stérile jusqu'à ce que la grâce eût porté son fruit. Il fallait qu'elle naquît la première, celle qui devait enfanter le premier-né antérieur à toute créature, en qui tout subsiste.
Joachim et Anne, heureux votre couple ! Toute la création est votre débitrice. C'est par vous, en effet, qu'elle a offert au Créateur le don supérieur à tous les dons une mère toute sainte, seule digne de celui qui l'a créée.
Réjouis-toi, Anne, la stérile, toi qui n'enfantais pas ; éclate en cris de joie, toi qui n'as pas connu les douleurs. Réjouis-toi, Joachim : par ta fille un enfant nous est né, un fils nous a été donné. On proclame son nom : Messager du grand dessein de Dieu, qui est le salut de tout l'univers, Dieu fort. Oui, cet enfant est Dieu.
Joachim et Anne, heureux votre couple, et parfaitement pur ! On vous a reconnus grâce à votre fruit, selon cette parole du Seigneur : Vous les reconnaîtrez à leurs fruits. Vous avez eu une conduite agréable à Dieu et digne de celle que vous avez engendrée. A cause de votre vie chaste et sainte, vous avez produit le joyau de la virginité, celle qui devait être vierge avant l'enfantement, vierge en mettant au monde, vierge après la naissance ; la seule toujours vierge d'esprit, d'âme et de corps.
Joachim et Anne, couple très chaste ! En observant la chasteté, cette loi de la nature, vous avez mérité ce qui dépasse la nature : vous avez engendré pour le monde celle qui sera, sans connaître d'époux, la Mère de Dieu. En menant une vie pieuse et sainte dans la nature humaine, vous avez engendré une fille supérieure aux anges, qui est maintenant la Souveraine des anges. Enfant très gracieuse et très douce ! Fille d'Adam et Mère de Dieu ! Heureux ton père et ta mère ! Heureux les bras qui t'ont portée ! Heureuses les lèvres qui, seules, ont reçu tes chastes baisers pour que tu demeures toujours parfaitement vierge. Acclamez Dieu, terre entière, sonnez, dansez, jouez. Elevez la voix, élevez-la, ne craignez pas.
Saint Jean Damascène
Sainte Anne, au jour de votre fête, nous venons vers vous pleins d'espoir et pleins de soucis pour nos enfants. Nous sommes, fils de Marie, vos petits enfants et ils sont nos enfants ; pour eux nous vous prions. Apprenez-nous à les éduquer dans la foi et à les aimer sans égoïsme. Ce sont nos enfants et ils nous échappent ; sans démissionner, nous vous les confions. Gardez l'unité de notre foyer ; elle sera notre force et leur force. Nous les aimons, que notre amour les aide à découvrir l'amour que Dieu a pour chacun d'eux. Nous avons peur qu'ils tournent mal, peur de leurs faux pas. S'ils se détournent de leurs devoirs, s'ils se détournent de Dieu, alors, alors surtout, rendez-nous capables de les aimer plus encore comme le Père aimait son enfant prodigue. Sainte Anne, purifiez notre affection. Sainte Anne, gardez-nous et gardez-les ; gardez les foyers qui nous entourent, que tous soient respectueux du Saint-Esprit à l'½uvre en chacun d'eux. Amen.
Yves Nicolazic, du village de Ker-Anna, était apprécié de tous. On le disait intelligent, judicieux et honnête. Sa moralité et sa piété étaient données en exemple. Depuis son enfance, il avait une tendre dévotion pour Sainte Anne, il l'appelait sa « bonne maîtresse ». L'une. La tradition orale prétendait qu'il y avait eu jadis, sur une des terres de sa ferme qui était appelée le Bocenno, une chapelle dédiée à sainte Anne. C'était un champ donnant des récoltes abondantes qui ne demandait pas à être mis en jachère ; il devait être travaillé à la bêche, les b½ufs refusant d'y tirer la charrue. En contrebas, l'abreuvoir du village était alimenté en eau par une fontaine antique.
Un soir du début août 1622, Nicolazic qui priait « sa bonne maîtresse », vit un flambeau qui éclaira subitement sa chambre. Le phénomène se renouvela six semaines plus tard. En août 1623, en compagnie de son beau-frère Le Roux, il mena les b½ufs à l'abreuvoir ; ils virent « une dame majestueuse rayonnant de lumière qui souriait, mais ne dit pas mot. »
Le 25 juillet 1625 au soir (veille de la fête de Sainte Anne), alors que Nicolazic rentrait d'Auray, la dame lui apparut à nouveau la Dame qui le précédait en tenant un flarnbeau ; elle lui dit : « Yvon Nicolazic, ne craint pas. Je suis Anne, mère de Marie. Il y avait ici autrefois une chapelle qui m'était dédiée. C'était la première de tout le pays. Il y a neuf cent vingt-quatre ans et six mois qu'elle est ruinée. Je désire qu'elle soit rebâtie au plus tôt, et que vous en preniez soin, parce que Dieu veut que je sois honorée ici. »
Si Nicolazic s'était endormi joyeux, dès le lendemain il fut tenaillé par les doutes. Qu'allaient penser ses voisins, la famille et surtout les prêtres ? Sainte Anne vint le rassurer. Puis ce furent les doutes sur les moyens nécessaires à cette construction. Sainte Anne apparut plusieurs fois pour le soutenir : « Ne vous mettez pas en peine mon bon Nicolazic, je vous donnerai de quoi commencer l 'ouvrage... tous les trésors du Ciel sont en mes mains. » Le Recteur qui refusa catégoriquement d'accueillir sa demande de construction d'une chapelle et le menaça de lui interdire les sacrements s'il persévérait. Quelle souffrance pour un homme pieux, fidèle à son Eglise, de ne pas être cru, alors qu'il a eu suffisamment de preuve qu'il n'est pas abusé pas : c'est bien Sainte Anne qu'il a vue et avec laquelle il s'est entretenu.
Dans la nuit du 7 mars 1625, alors qu'il était en prière dans sa chambre Sainte Anne apparut à nouveau, pour lui demander de rassembler ses voisins et de suivre le flambeau qui avait précédé son apparition. Arrivés au Bocenno les six hommes creusèrent le sol à l'endroit où le flambeau s'était immobilisé ; ils retirent du sol une statue de bois, abîmée par un long séjour en terre. Rapidement la nouvelle de la découverte de la statue s'est répandue et des milliers de personnes accoururent au Bocenno pour prier.
L'évêque de Vannes ordonna une enquête méticuleuse et sévère qui reconnut la sincérité et la loyauté de Nicolazic ; Mgr de Rosmadec autorisa la reconstruction de la chapelle dont la première pierre fut solennellement posée le 26 juillet 1625. L'immense foule des pèlerins ayant abîmé ses cultures, il répondit : « Je ne me soucie que d'une chose, que Sainte Anne soit honorée. » Il a pris en main les travaux de la construction.
La chapelle devenue trop petite a été démontée en 1865 pour construire à sa place la grande basilique de Sainte Anne d'Auray.La statue en bois d'olivier découverte le 7 mars 1625 a été brisée et brûlée dans la tourmente révolutionnaire, un reste calciné a été recueilli et placé dans la châsse de la statue de Sainte Anne, en 1825.
Husband of Saint Anne, elderly father of the Blessed Virgin Mary. Grandfather of Jesus Christ. Probably well off. Tradition says that while he was away from home, he and Anne each received a message from an angel that she was pregnant. Believed to have given Mary to the service of the Temple when the girl was three years old.
in Puerto Rico
man bringing a lamb to the altar and being turned away by the priest
Saints of the Day, by Katherine Rabenstein
Joachim and Anne, how blessed a couple! All creation is indebted to you. For at your hands the Creator was offered a gift excelling all other gifts: a chaste mother, who alone was worthy of him. Joachim and Anne, how blessed and spotless a couple! You will be known by the fruit you have borne, as the Lord says: “By their fruits you will know them.” The conduct of your life pleased God and was worthy of your daughter. For by the chaste and holy life you led together, you have fashioned a jewel of virginity: she who remained a virgin before, during, and after giving birth. She along for all time would maintain her virginity in mind and soul as well as in body. Joachim and Anne, how chaste a couple! While leading a devout and holy life in your human nature, you gave birth to a daughter nobler than the angels, whose queen she now is. – from a sermon by Bishop Saint John Damascene
“Saint Joachim“. CatholicSaints.Info. 4 July 2021. Web. 26 July 2021. <https://catholicsaints.info/saint-joachim/>
If we were to obey the warning of St. Peter Damian, we should consider it a blameable and needless curiosity to inquire about those things that the Evangelists did not deem it advisable to relate, and, in particular, about the parents of the Blessed Virgin (Serm. iii de Nativ. B.M.V.). Tradition nevertheless, grounded on very old testimonies, very early hailed Saints Joachim and Anne as the father and mother of the Mother of God. True, this tradition seems to rest ultimately on the so-called "Gospel of James", the "Gospel of the Nativity of the Blessed Mary", and the Pseudo-Matthew, or "Book of the Nativity of the Blessed Virgin Mary and of the Childhood of the Saviour"; and this origin is likely to rouse well-founded suspicions. It should be borne in mind, however, that the apocryphal character of these writings, that is to say, their rejection from the canon, and their ungenuineness do not imply that no heed whatever should be taken of some of their assertions; side by side, indeed, with unwarranted and legendary facts, they contain some historical data borrowed from reliable traditions or documents; and difficult though it is to distinguish in them the wheat from the tares, it would be unwise and uncritical indiscriminately to reject the whole. Some commentators, who believe that the genealogy given by St. Luke is that of the Blessed Virgin, find the mention of Joachim in Heli (Luke 3:23; Eliachim, i.e. Jeho-achim), and explain that Joseph had, in the eyes of the law, become by his marriage the son of Joachim. That such is the purpose and the meaning of the Evangelist is very doubtful, and so is the identification proposed between the two names Heli and Joachim. Neither can it be asserted with certainty, in spite of the authority of the Bollandists, that Joachim was Heli's son and Joseph's brother; nor, as is sometimes affirmed, from sources of very doubtful value, that he had large possessions in herds and flocks. Much more interesting are the beautiful lines in which the "Gospel of James" describes how, in their old age, Joachim and Anne received the reward of their prayers to obtain issue. Tradition has it that the parents of the Blessed Virgin, who, apparently, first lived in Galilee, came later on to settle in Jerusalem; there the Blessed Virgin was born and reared; there also they died and were buried. A church, known at various epochs as St. Mary, St. Mary ubi nata est, St. Mary in Probatica, Holy Probatica, St. Anne, was built during the fourth century, possibly by St. Helena, on the site of the house of St. Joachim and St. Anne, and their tombs were there honoured until the close of the ninth century, when the church was converted into a Moslem school. The crypt which formerly contained the holy tombs was rediscovered on 18 March, 1889.
St. Joachim was honoured very early by the Greeks, who celebrate his feast on the day following the Blessed Virgin's birthday; the Latins were slow to admit it to their calendar, where it found place sometimes on 16 Sept. and sometimes on 9 Dec. Assigned by Julius II to 20 March, the solemnity was suppressed some fifty years later, restored by Gregory XV (1622), fixed by Clement XII (1738) on the Sunday after the Assumption, and finally raised to the rank of double of the second class by Leo XIII (1 Aug., 1879).
Souvay, Charles. "St. Joachim." The Catholic Encyclopedia. Vol. 8. New York: Robert Appleton Company, 1910. 26 Jul. 2021 <http://www.newadvent.org/cathen/08406b.htm>.
Transcription. This article was transcribed for New Advent by Paul T. Crowley. In Memoriam, Mr. Francis Crowley & Mr. Francis McHugh.
Ecclesiastical approbation. Nihil Obstat. October 1, 1910. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.
Copyright © 2020 by Kevin Knight. Dedicated to the Immaculate Heart of Mary.
Saints Joachim and Anne, Grandparents of Jesus
All our information concerning the names and lives of Sts. Joachim and Anne, the parents of Mary and grandparents of Our Lord, is derived from apocryphal literature, the Gospel of the Nativity of Mary, the Gospel of Pseudo-Matthew and the Protoevangelium of James.
Though the earliest form of the latter, on which directly or indirectly the other two seem to be based, goes back to about A.D. 150, we can hardly accept as beyond doubt its various statements on its sole authority. In the East the Protoevangelium had great authority and portions of it were read on the feasts of Mary by the Greeks, Syrians, Copts, and Arabians. In the West, however, it was rejected by the Fathers of the Church until its contents were incorporated by Jacobus de Voragine in his “Golden Legend” in the thirteenth century. From that time on the story of St. Anne spread over the West and was amply developed, until St. Anne became one of the most popular saints also of the Latin Church.
The Protoevangelium gives the following account: In Nazareth there lived a rich and pious couple, Joachim and Anne. They were childless. When on a feast day Joachim presented himself to offer sacrifice in the temple, he was repulsed by a certain Ruben, under the pretext that men without offspring were unworthy to be admitted. Whereupon Joachim, bowed down with grief, did not return home, but went into the mountains to make his plaint to God in solitude.
Also Anne, having learned the reason of the prolonged absence of her husband, cried to the Lord to take away from her the curse of sterility, promising to dedicate her child to the service of God. Their prayers were heard; an angel came to Hannah and said: “Anne, the Lord has looked upon thy tears; thou shalt conceive and give birth and the fruit of thy womb shall be blessed by all the world”. The angel made the same promise to Joachim, who returned to his wife. Hannah gave birth to a daughter whom she called Miriam (Mary).
1st century; the feast is kept on September 9 in the East. Tradition has assigned the names Joachim and Anne (meaning “gracious” in Hebrew) to the parents of the Blessed Virgin, although there is some thought that her father’s name may actually have been Heli (Luke 3:23), though it is very uncertain. Joachim has been assigned other names as well in other apocryphal writings: Cleopas, Eliacim, Jonachir, and Sadoc. The names Anne and Joachim derive from an early apocryphal writing called the Protoevangelium of James (2nd century), which professes to give an account of Mary’s birth and early life. The story parallels that of the Biblical narrative (1 Samuel 1) of the childless Hannah bearing Samuel. It is worth noting that in Hebrew Anne and Hannah are the same name. Whatever their names, they were highly extolled by Saints John Damascene, Epiphanius, and Gregory of Nyssa as the model for Christian spouses and parents, who principal duty is the holy education of their children. By this they glorify their Creator, perpetuate His honor on earth, and sanctify their own souls. Saint Paul says that it is by the education of their children that parents are to be saved. Nor does he admit anyone to serve the altar, whose sons do not, by their holy conduct, give proofs of a virtuous education. Nevertheless, many parents are more solicitous about establishing their children in the world than by providing them with a good example and teaching them Christian virtue.
Although nothing is known about either of them, tradition fills up the story of their lives. Joachim is said to have been born at Nazareth and married Anne when he was still a young man. He was a rich farmer who possessed great herds. Because they had no children for many years, Joachim was publicly mocked – to be childless was considered a punishment for unworthiness. One day the Temple priest even refused Joachim’s offering of a lamb. In a last prayer for a child, he withdrew to the desert and fasted for forty days.
Anne’s father is said to have been a nomadic Jew named Akar, who brought his wife to Nazareth for their daughter’s birth. Anne, too, after her marriage to Joachim, was saddened that God had not blessed them with children. She would weep and pray for God to answer her prayer. One day as she was praying beneath a laurel tree feeling that even Joachim had abandoned her (he was in the desert), an angel is said to have told her that God had heard her prayers [image]. She would have a child who would be praised throughout the world. Anne replied, “As my God lives, if I should conceive either a boy or a girl, the child shall be a gift to my God, serving Him in holiness throughout the whole of its life.”
Then the angel told her to run and meet her husband, who in obedience to another angel, was returning with his herds. They met by the Golden Gate and from that time Anne prepared for the blessed event. Saint Anne gave birth to Mary when she was about 40. It is said that Anne kept her promise and placed Mary in the service of God at the Temple when she was but three years old. According to tradition, she and Joachim lived to see the birth of Jesus and Joachim died just after seeing his divine grandchild presented in the Temple at Jerusalem, and was buried in Jerusalem.
Emperor Justinian I built a church at Constantinople in honor of Saint Anne, about the year 550. Codinus mentions another built by Justinian II, in 705. Her body was brought from Palestine to Constantinople in 710, whence some portions of her relics have been dispersed in the West, where they are claimed by Duren (Rheinland, Germany), Apt-en-Provence (France), and Canterbury, Durham, and Reading (England).
The liturgical cultus of Saint Anne appears in the 6th century in the East and the 8th in the West. In the 10th century, feast of the Conception of Anne was celebrated in Naples, spread to Canterbury in about 1100, and was kept at Worcester soon after; however, it was not generally observed until late in the 14th century spurred by the growing interest in the Blessed Virgin. The cultus of Anne became an object of bitter attack by Martin Luther, especially the images of her with Jesus and Mary – a favorite subject of Renaissance painters. In response, the Holy See extended her feast to the Universal Church in 1584.
Joachim has been honored in the East from time immemorial; but only since the 16th century in the West. The cultus of Saint Joachim began in the East with artistic representations as on the columns of Saint Mark’s in Venice, Italy – which date to the 6th century. The hesitancy of the Catholic Church in allowing an official cultus of Joachim can be seen in the authorization of the feast by Julius II, its suppression by Saint Pius V, and restoration by Gregory XV. Clement II placed it in August and Leo XIII raised its rank. In the West, Joachim is in the Roman Martyrology on March 20, but his feast was on August 16 until it was joined with that of Saint Anne.
The Bollandist Father Cuper has collected a great number of miracles wrought through the intercession of Saint Anne (Attwater, Benedictines, Bentley, Delaney, Farmer, Encyclopedia, Husenbeth, White).
In art, Saint Anne is often portrayed (1) with the Virgin Mary holding the Infant Jesus in her lap; (2) being kissed by Saint Joachim at the Golden Gate; (3) in pictures of the birth of her daughter; (4) teaching the young Mary to read or embroider (e.g., in 13th-century manuscripts at the Bodleian Library, Oxford, and wall-paintings at Croughton, Northantshire); or (5) holding the Blessed Virgin in one arm and the Holy Child in the other (Roeder). There are pictures of Anne at Santa Maria Antiqua dating to the 8th century (Farmer).
Saint Joachim is generally shown as an old man leading the Blessed Virgin as a child. He may also be depicted (1) bringing a lamb to the altar and being turned away by the priest; (2) greeting Saint Anne at the Golden Gate; or (3) carrying a basket of doves and a staff (Roeder). The most famous cycle of paintings of the two together are those of Giotto in the Arena Chapel at Padua, Italy, but the images were well known elsewhere.
Katherine I Rabenstein. , 1998. CatholicSaints.Info. 21 July 2020. Web. 26 July 2021. <https://catholicsaints.info/saints-of-the-day-joachim-and-ann-parents-of-mary/>
Sunday after the Feast of the Assumption
Joachim also called Heli, the happy father of Mary, came of the royal line of David, and was from his youth brought up in piety and the fear of God. His married life with the pious aud chaste Ann was childless until they had reached a great age. His continual prayer and other good works were theu rewarded by God with that blessed child whose birth was the beginning of our salvation. He reared her in the fear of the Lord, offered her in her tenderest years to God in the temple at Jerusalem, and soon after gave up his spirit into the hands of his Creator. Oh, that all Christian parents might learn from the parents of Mary to train up their children, not for the world, but for God, from Whom they have received them, and Who will one day require them again from their hands!
O God, Who wast pleased that, before all Thy saints, blessed Joachim should be the father of her who bore Thy Son, grant, we beseech Thee, that we may ever experience his patronage whose festival we celebrate. Through the same Jesus Christ, Amen.
Epistle: Ecclesiasticus 31:8-11
Blessed is the man that is found without blemish, and that hath not gone after gold, nor put his trust in money nor in treasures. Who is he and we will praise him, for he hath done wonderful things in his life. Who hath been tried thereby, and made perfect, he shall have glory everlasting. He that could have transgressed, and hath not transgressed, could do evil things, and hath not done them; therefore are his goods established in the Lord.
Gospel: Matthew 1:1-16
O blessed and happy pair, Joachim and Ann, to whom the Almighty gave for a daughter the immaculate Virgin, the Mother of Our Lord Jesus Christ, a grace which is a speaking evidence of your purity, and of your lives being perfectly ordered according to the will of God – oh, obtain for me grace, that I may serve God chastely. Procure also for an Christian parents the help of the Almighty, that they may bring up their children in piety, and thereby become worthy to partake of your happiness. Amen.
Goffine’s Devout Instructions
Saint Joachim, the father of the Blessed Virgin, was a native of Nazareth, a little town in Galilee. His parents, though occupying an humble position in the world, were descendants of the holy king David. It was not without inspiration that, at his circumcision, the name of Joachim was given him; it means “Preparation for the Lord,” or, as others translate it, a preparation for the arrival of the Lord; and it has been understood by several teachers to signify that he would have a daughter whom he would prepare, by a holy education, to be the dwelling of the Redeemer of the world. Arriving at the years of manhood, he married Anna, a virtuous and chaste maiden of Bethlehem, whom, without doubt, God had gifted with especial graces, as she was chosen by Him to be the Mother of the Queen of Heaven. Joachim and Anna continued, after their union, to serve God with the greatest fidelity. The most perfect charity and harmony reigned in their dwelling. They had divided their possessions into three parts. The first they devoted exclusively to the honor of God and to the adornment of the temple; the second, to the poor; and the third they kept for themselves. One thing saddened the lives of Joachim and Anna. They had been married many years without being blessed with a child, and their advancing age made them despair of ever having one. Barrenness was, among their people and at their time, considered a great disgrace and a curse from Heaven, and Joachim lived under that cross for many years. He never ceased to implore God with tears, prayers and fasts, to remove it from him; but it seemed that he was not heard, which gave him great grief. He, however, never murmured against the Almighty, but, submitting to His will, continued his prayer. It is also believed, that he and his spouse made a vow, that if they were blessed with a child, they would consecrate it to His service. Saint Epiphanius relates that, one day, while Saint Joachim was praying, an angel appeared to him and assured him that God had heard his prayer, and that a daughter should be given him, who would become the Mother of the promised Messiah. The angel informed him also of the name which God had destined for her. The joy, which filled Saint Joachim when he heard this message, is beyond all description. He went immediately to tell his spouse of it, who, according to some authors, had received the same revelation. Both gave fervent thanks to the Almighty, and praised His mercy. The angel’s prophecy was fulfilled, and Saint Anna gave birth to a daughter, who was born free from the stain of original sin, full of the Holy Ghost, blessed above all women, and destined by Heaven to be the Mother of the only-begotten Son of God. Saint Joachim, renewing his thanks to the Almighty, redoubled his zeal in His service. As soon as the time had come which the law prescribed, Saint Joachim and his holy spouse carried their newborn child into the temple and offered it with great devotion to God, redeemed it again according to the custom, and returned with it to their home. Three years they kept their daughter with them, after which they brought the tender child, who was, however, gifted with the full use of mind, into the temple of Jerusalem, and having consecrated her, with the usual ceremonies, to the service of the Almighty, gave her in charge of the priests for education and instruction. In this manner Saint Joachim fulfilled his vow and showed how truly he loved God. For although his love for his daughter, no doubt, surpassed the love of most parents for their children, yet he deprived himself of that which was most dear to him on earth, and consecrated it to the Most High. It cannot be doubted that God recompensed his self-sacrificing love with great graces and favors. After having made this sacrifice to the Almighty, Joachim and Anna lived for many years in great sanctity.
It is believed that Saint Joachim expired in the eightieth year of his age; but proofs of this are wanting. His death, however, whenever it may have pleased the Almighty to call him, must have been precious in the sight of God, as so holy a life had preceded it. It is also certain that the glory of Saint Joachim in Heaven and his intercession with God arc proportioned to his merit and dignity in having been chosen to be the father of the Mother of God, and therefore, the grandfather of Jesus Christ. They who, in need and sorrow, invoke him with confidence, will surely find that he is ever ready to carry the petitions of the faithful to the throne of the Most High.
Saint Anne teaching Mary; Joachim looks on behind. Engraving by G. Huybrechts after P.P. Rubens.
• Saint Joachim lived with his holy spouse, Saint Ann, in continual love and harmony; they made use of their worldly possessions to honor God, decorate the temple and support the poor; they practiced patience together; they prayed together, and together consecrated their beloved daughter to God in the temple. Oh! that all married persons would follow their example, and, in love and harmony, encourage each other to practice all Christian virtues. According to Holy Writ, God has, as I have observed elsewhere, expressed His pleasure with married people who agree well together. (Exodus 25) But He abhors those who quarrel with each other, abuse, insult, defame or curse each other, who prevent each other from doing good and even incite each other to wicked deeds. And what do they gain by their contentions? They deprive themselves of the assistance and grace of God, which they so much need in a life which is difficult at the best. The Almighty, who is a God of peace and harmony, cannot dwell where contention, strife, hatred and discord reign. They must live together until death separates them, as nothing else can break their ties. Therefore, if they live inharmoniously, they shorten their happiness in this world, and what have they to expect in the next? Those who do not love their neighbor with their whole heart will surely not enter the kingdom of heaven; and who is nearer to a wife than her husband? who nearer the husband than his wife, as according to Holy Writ, “the two are one flesh?” Christian couples should therefore daily pray to God for charity and unity; and should there come clouds between them, let them instantly inquire into the cause and remove it, that their dissension may not gain ground until it is impossible to uproot it, and thus draw upon them temporal and eternal misery. If their disturbances are already far advanced, they must, as in every other sin, make a firm resolution to live peaceably, agree to reform their conduct, else they are on the way to destruction.
• Saint Joachim took refuge in prayer in his grief and sorrow, and though God did not appear to hear him for a long time, he continued with confidence, submitting to Providence, and abstaining from all complaints and murmurs against God. Follow his example in trials and trouble. Seek shelter in God; pray without ceasing; even if your prayer is not granted, do not despair. Never complain or murmur against the Almighty; for He has His own reasons, though you cannot comprehend them, for not immediately complying with your request. Reflect a little on your past life, and see how often God has called you and exhorted you to correct your faults, to become more zealous in His service; and you closed your ears to His admonitions. How can you expect that He will heed you immediately? How dare you complain, if He does not hear you? Perhaps, too, your prayer is such as is unworthy to be heard by the Almighty. You say your prayers, perhaps, with a thousand voluntary distractions, and do not hear yourself. How, then, can you be surprised that God does not hear them? Saint Bernard says: “I greatly insult the Almighty, if I desire that He will hear my prayer, when I do not hear it myself, and pay no attention to God nor to myself.” “If you desire to be heard by God, take heed that you are first heard by yourself,” says Saint Ephrem, and he means that you should perform your devotions with attention and devotion. If even then you are not heard, think of the words of Saint Gregory, who says: “If you are not heard immediately, do not leave off praying, but continue your prayer and increase your devotion. God wishes to be begged. He will be forced, so to speak, and will be vanquished by importunity.”
Father Francis Xavier Weninger, DD, SJ. “Saint Joachim, Father of the Blessed Virgin Mary”. , 1876. CatholicSaints.Info. 9 April 2018. Web. 26 July 2021. <https://catholicsaints.info/weningers-lives-of-the-saints-saint-joachim-father-of-the-blessed-virgin-mary/>
Speculum Humanae Salvationis, Westfalen oder Köln, um 1360. ULB Darmstadt, Hs 2505, fol.
6v, circa 1360
Saint Joachim, Confessor
Today is the feast day of Saint Joachim. Ora pro nobis.
The details about the father of Our Lady were given to us by an apocryphal book, The Gospel of James. His name, Joachim, means preparation for the Lord, and Anne means grace. (5)
by Father Francis Xavier Weninger, 1876
St. Joachim, the father of the Blessed Virgin, was a native of Nazareth, a little town in Galilee. His parents, though occupying an humble position in the world, were descendants of the holy king David. It was not without inspiration that, at his circumcision, the name of Joachim was given him; it means “Preparation for the Lord,” or, as others translate it, a preparation for the arrival of the Lord; and it has been understood by several teachers to signify that he would have a daughter whom he would prepare, by a holy education, to be the dwelling of the Redeemer of the world. Arriving at the years of manhood, he married Anna, a virtuous and chaste maiden of Bethlehem, whom, without doubt, God had gifted with especial graces, as she was chosen by Him to be the Mother of the Queen of Heaven.
Joachim and Anna continued, after their union, to serve God with the greatest fidelity. The most perfect charity and harmony reigned in their dwelling. They had divided their possessions into three parts. The first they devoted exclusively to the honor of God and to the adornment of the temple; the second, to the poor; and the third they kept for themselves. One thing saddened the lives of Joachim and Anna. They had been married many years without being blessed with a child, and their advancing age made them despair of ever having one. Barrenness was, among their people and at their time, considered a great disgrace and a curse from Heaven, and Joachim lived under that cross for many years. He never ceased to implore God with tears, prayers and fasts, to remove it from him; but it seemed that he was not heard, which gave him great grief. He, however, never murmured against the Almighty, but, submitting to His will, continued his prayer. It is also believed, that he and his spouse made a vow, that if they were blessed with a child, they would consecrate it to His service.
St. Epiphanius relates that, one day, while St. Joachim was praying, an angel appeared to him and assured him that God had heard his prayer, and that a daughter should be given him, who would become the Mother of the promised Messiah. The angel informed him also of the name which God had destined for her. The joy, which filled St. Joachim when he heard this message, is beyond all description. He went immediately to tell his spouse of it, who, according to some authors, had received the same revelation. Both gave fervent thanks to the Almighty, and praised His mercy. The angel’s prophecy was fulfilled, and St. Anna gave birth to a daughter, who was born free from the stain of original sin, full of the Holy Ghost, blessed above all women, and destined by Heaven to be the Mother of the only-begotten Son of God. St. Joachim, renewing his thanks to the Almighty, redoubled his zeal in His service.
As soon as the time had come which the law prescribed, St. Joachim and his holy spouse carried their newborn child into the temple and offered her with great devotion to God, redeemed it again according to the custom, and returned with it to their home. Three years they kept their daughter with them, after which they brought the tender child, who was, however, gifted with the full use of mind, into the temple of Jerusalem, and having consecrated her, with the usual ceremonies, to the service of the Almighty, gave her in charge of the priests for education and instruction. In this manner St. Joachim fulfilled his vow and showed how truly he loved God. For although his love for his daughter, no doubt, surpassed the love of most parents for their children, yet he deprived himself of that which was most dear to him on earth, and consecrated it to the Most High. It cannot be doubted that God recompensed his self-sacrificing love with great graces and favors. After having made this sacrifice to the Almighty, Joachim and Anna lived for many years in great sanctity.
It is believed that St. Joachim expired in the eightieth year of his age; but proofs of this are wanting. His death, however, whenever it may have pleased the Almighty to call him, must have been precious in the sight of God, as so holy a life had preceded it. It is also certain that the glory of St. Joachim in Heaven and his intercession with God are proportioned to his merit and dignity in having been chosen to be the father of the Mother of God, and therefore, the grandfather of Jesus Christ. They who, in need and sorrow, invoke him with confidence, will surely find that he is ever ready to carry the petitions of the faithful to the throne of the Most High. (2)
Adapted from The Liturgical Year by Abbot Gueranger
From time immemorial the Greeks have celebrated the Feast of St. Joachim on the day following Our Lady’s Nativity. The Maronites kept it on the day after the Presentation in November, and the Armenians on the Tuesday after the Octave of the Assumption of the Mother of God. The Latin Church at first did not keep his Feast. Later on it was admitted and celebrated sometimes on the day after the Octave of Our Lady’s Nativity, September 16, sometimes on the day following the Immaculate Conception, December 9. Thus both East and West agreed in associating St. Joachim with his illustrious Daughter when they wished to do him honor.
About the year 1510, Pope Julius II placed the Feast of the Grandfather of the Messias upon the Roman Calendar with the rank of double major; and remembering that family, in which the ties of nature and of grace were in such perfect harmony, he fixed the solemnity on March 20, the day after that of his Son-in-law, St. Joseph. The life of the glorious Patriarch resembled those of the first fathers of the Hebrew people; and it seemed as though he were destined to imitate their wanderings also, by continually changing his place upon the liturgical cycle.
Hardly 50 years after the Pontificate of Julius II the critical spirit of the day (the Protestant revolution) cast doubts upon the history of St. Joachim, and his name was erased from the Roman breviary. Pope Gregory XV, however, re-established his Feast in 1622 as a double, and the Church has since continued to celebrate it. Devotion to Our Lady’s Father continuing to increase very much, the Holy See was petitioned to make his Feast a holyday of obligation, as it had already made that of his Spouse, St. Anne. In order to satisfy the devotion of the people without increasing the number of days of obligation, Pope Clement XII in 1738 transferred the Feast of St. Joachim to the Sunday after the Assumption of his Daughter, the Blessed Virgin Mary, and restored to it the rank of double major.
On August 1, 1879, the Sovereign Pontiff Leo XIII, who received the name of Joachim in Baptism, raised both the Feast of his glorious Patron and that of St. Anne to the rank of double of the second class.
The following is an extract from the decree Urbi et Orbi, announcing this decision with regard to the said Feasts: “Ecclesiasticus teaches us that we ought to praise our fathers in their generation; what great honor and veneration ought we then to render to St. Joachim and St. Anne, who begot the Immaculate Virgin Mother of God, and are on that account more glorious than all others.”
“By your fruits are you known,” says St. John Damascene; “you have given birth to a Daughter who is far greater than the angels and Who has become their glorious Queen.” Now since, through the Divine Mercy, in our unhappy times the honor and devotion paid to the Blessed Virgin requires an increase in proportion to the increasing needs of the true Catholic people, it is only right that the glory which surrounds their Blessed Daughter should redound upon Her happy parents. May this increase of devotion towards them cause the Church to experience still more their powerful protection.
It may be wondered why the Gospel for the Mass of this Feast is that of St. Matthew’s genealogy of Our Lord Jesus Christ, in which no mention is made of St. Joachim. The Gospel ends with the words: …and Jacob begot Joseph, the spouse of Mary, of whom was born Jesus; Who is called Christ. “Rejoice, O Joachim, for of thy Daughter a Son is born to us,” exclaims St. John Damascene. It is in this spirit the Church reads to us today the list of the royal ancestors of Our Savior. St. Joseph, the descendant of these illustrious princes, inherited their rights and passed them on to Jesus, Who was his Son according to the Jewish law, though according to nature He was of the line of His Virgin Mother alone.
St. Luke, Mary’s Evangelist, has preserved the names of the direct ancestors of the Mother of the Man-God, springing from David in the person of Nathan, Solomon’s brother. St. Joseph, the son of Jacob, according to St. Matthew, appears in St. Luke as son of Heli. The reason is, that by espousing Mary, Who was the only Daughter of Heli or Heliachim, that is Joachim, St. Joseph became legally St. Joachim’s son and heir.
This is the generally accepted explanation of the two genealogies of Our Lord Jesus Christ. It is not surprising that Rome, the royal city who has become the Bride of the Son of Man in the place of the repudiated Sion, prefers to use in Her liturgy the genealogy which by its long line of royal ancestors emphasizes the Kingship of the Spouse over Jerusalem. The name of Joachim, which signifies “the preparation of the Lord,” is thus rendered more majestic, without losing aught of its mystical meaning. He is himself crowned with wonderful glory. Jesus, his Grandson, gives him a share in His own authority over every creature. (1)
Research by REGINA Staff
Église militaire de Jean Népomucène, Hradschin, Prague.
San Gioacchino Padre della Beata Vergine Maria
Anna e Gioacchino sono i genitori della Vergine Maria. Gioacchino è un pastore e abita a Gerusalemme, anziano sacerdote è sposato con Anna. I due non avevano figli ed erano una coppia avanti con gli anni. Un giorno mentre Gioacchino è al lavoro nei campi, gli appare un angelo, per annunciargli la nascita di un figlio ed anche Anna ha la stessa visione. Chiamano la loro bambina Maria, che vuol dire «amata da Dio». Gioacchino porta di nuovo al tempio i suoi doni: insieme con la bimba dieci agnelli, dodici vitelli e cento capretti senza macchia. Più tardi Maria è condotta al tempio per essere educata secondo la legge di Mosè. Sant'Anna è invocata come protettrice delle donne incinte, che a lei si rivolgono per ottenere da Dio tre grandi favori: un parto felice, un figlio sano e latte sufficiente per poterlo allevare. È patrona di molti mestieri legati alle sue funzioni di madre, tra cui i lavandai e le ricamatrici.
Etimologia: Gioacchino = Dio rende forti, dall'ebraico
Martirologio Romano: Memoria dei santi Gioacchino e Anna, genitori dell’immacolata Vergine Maria Madre di Dio, i cui nomi sono conservati da antica tradizione cristiana.
Il culto dei santi genitori della Vergine Maria fu tardivo in Occidente, con inizio timido intorno al 900-1000, mentre nell’Oriente cristiano già nel VI secolo si avevano manifestazioni liturgiche rilevanti, specialmente in collegamento con le feste mariane quali la Concezione e la Natività. Si trattava di occasioni importanti per esprimere, con preghiere, commenti e veri inni, la venerazione dei genitori della Madonna, in termini moderni si direbbe per festeggiare la genitorialità di Sant’Anna e San Gioacchino.
A cavallo della decisione di papa Gregorio XII di unificare nel 1584 la loro festa liturgica al 26 luglio, si andavano diffondendo i vari patronati specialmente per Anna, che significa “grazia “ e anche “misericordia”, molto meno, quasi niente, per Gioacchino, che etimologicamente sta per “Dio solleva”. Il nucleo di intercessioni per le quali la madre della Vergine è invocata ancora oggi è assai ampio, sicuramente non meno di una ventina. La maggior parte riguarda l’ambito della famiglia, ma anche l’area sanitaria come febbri e neuropsicopatie. Pure molte categorie di lavoratori sono poste, non sempre in maniera particolarmente motivata, sotto la protezione di Anna.
La vicenda terrena dei genitori straordinari di Maria, la madre di Gesù, è insieme delicata e illuminante. Volendo ben riflettere, essi sono i nonni del Messia, quasi il simbolo della vecchia umanità che sa aprirsi alla fecondità della grazia, il simbolo di un vecchio tronco sul quale Dio andava innestando i germogli della fede e della santità cristiana. Quindi quella vicenda non può che intrecciarsi con tanto di miracoloso.
Paradossalmente delle due figure così importanti nella storia della salvezza non vi è alcuna traccia nei Vangeli canonici. Di loro viene trattato ampiamente nel Protovangelo di S. Giacomo, un vangelo apocrifo del II secolo. Le elaborazioni posteriori di tale documento aggiunsero via via altri particolari, che soltanto la devozione andava dettando.
Dunque Anna e Gioacchino erano una coppia anziana senza figli. Lei era una israelita della tribù di Giuda, figlia del sacerdote betlemita Mathan, con discendenza quindi dalla stirpe davidica. Lui era invece un galileo, molto ricco, solito a offrire una parte del ricavato dei suoi beni al popolo e un’altra parte in sacrificio al Signore. Proprio in occasione della presentazione di un proprio sacrificio al tempio di Gerusalemme, egli veniva accusato di indegnità per la mancanza di prole nella sua unione con Anna. In Israele andava così allora nei riguardi della sterilità, considerata una mancanza della benedizione e del favore divino.
Gioacchino fu sconvolto da quel fatto e la moglie particolarmente rattristata. Così egli lasciò la casa per ritirarsi nel deserto a piangere nonché a pregare ed a digiunare per ottenere misericordia da Dio. Questa non si fece attendere: un angelo apparve prima a Gioacchino e poi ad Anna per informarli che il grembo inaridito dalla vecchiaia avrebbe dato miracolosamente alla luce la più dolce e santa delle creature. Anna attese il ritorno del marito, che stava per diventare padre, sulla porta di casa e li si strinsero baciandosi. Tale porta diventò nelle varie elaborazioni della vicenda la porta aurea di Gerusalemme, simbolo della ianua coeli. La porta del cielo cioè, che sarà riaperta al genere umano per mezzo della Immacolata Concezione della Vergine. Essa diventerà un frequente attributo nell’iconografia dei due genitori.
L’arte pittorica dal 1100 in avanti produsse poi una serie di capolavori con varie altre figurazioni, oltre all’incontro con bacio tra i due sulla porta, quali l’annuncio del-l’angelo, un nido di uccelli, le carezze a Maria Bambina, gli insegnamenti dei genitori alla figlia, la presentazione di Maria al tempio e altre ancora. Ritornando al documento apocrifo citato, Anna e Gioacchino, per mantenere un voto di ringraziamento al Signore, avrebbero lasciata al tempio la propria figliola, quando questa ebbe compiuto i tre anni di età.
Dopo qualche tempo essi morirono serenamente, anche se, per aggiungere un altro particolare, alcuni pittori si spinsero a raffigurare la morte di Anna molto più tardi onde farla assistere, nel momento del passaggio, dal nipote Gesù Bambino. Per i dipinti di Anna è anche il caso di ricordare che il suo manto è stato quasi sempre presentato in verde, il colore della gemma a primavera: come sopra accennato, in lei è in effetti germogliata la speranza del mondo.
Gedenktag anglikanisch: 26. Juli
Gedenktag äthiopisch-orthodox: 2. April
Gedenktag syrisch-orthodox: 2. April, 25. Juli, 8. September, 9. September, 8. Dezember
Name bedeutet: Gott wird aufrichten (hebr.)
Domenico Ghirlandaio: Joachim wird aus dem Tempel geworfen, Fresko, 1486/90, in der Cappella Tornabuoni von Santa Maria Novella in Florenz
Joachim und Anna sind die legendären Eltern der Maria und somit die Großeltern Jesu. Das um 150 entstandene apokryphe Jakobusevangelium schildert Joachim als frommen, reichen und freigiebigen Greis, der mit seiner Frau in Jerusalem lebte - nach Johannes von Damaskus am Schaftor. Andere Überlieferung nennt den alten Mann einen Priester aus dem Stamm Levi oder einen Nachfahren Davids aus dem Stamm Juda. Joachims Opfer im Tempel wurde vom Oberpriester zunächst zurückgewiesen, da er keine Nachkommen hatte. Joachim zog sich in die Wüste zurück; ihm erschien ein Engel, traf ihn auf dem Feld bei seinen Herden und dann seine Frau Anna in ihrem Haus; er wies beide an, sich zu begegnen. Sie begegneten sich an der Goldenen Pforte, das verheißene Kind Maria wurde geboren.
Giotto di Bondone: Das Treffen am Goldenen Tor, Fresko, 1304/06, in der Cappella degli Scrovegni in Padua
Sophronius von Jerusalem und Johannes von Damaskus berichteten vom Geburtshaus der Maria in Jerusalem, das auf der Grundlage des Jakobusevangeliums im 5./6. Jahrhundert entstandene Evangelium von der Geburt Mariä nennt als ihren Geburtsort Nazaret. Nach Epiphanios von Salamis starb Joachim kurz nach Mariä Tempelgang im Alter von 80 Jahren.
Für die griechische Kirche bereitete schon Epiphanios von Salamis die apokryphe Überlieferung auf. Im Abendland wurde diese durch Augustinus und Hieronymus zunächst abgelehnt, setzte sich schließlich aber doch durch. Wichtige Vertreter der Beförderung dieser Überlieferungen waren Roswitha von Gandersheim, Fulbert von Chartres, == Vinzenz von Beauvais und die Legenda aurea des Jacobus de Voragine.
1854 verkündete Papst Pius IX. das Dogma von der Unbefleckten Empfängnis nicht nur des Gottessohnes Jesus durch Maria, sondern auch der Maria durch Anna. Bei der Empfängnis Christi ist nach katholischer Lehre das Entscheidende die Empfängnis durch die Kraft des Heiligen Geistes und die unversehrte Jungfrauschaft der Gottesmutter Maria - vor, während und nach der Geburt. Bei der Empfängnis der Maria durch Anna steht die Mitwirkung von Joachim außer Frage, die Besonderheit ist jedoch, dass Gott Maria vom ersten Augenblick ihres Daseins von der Erbsünde bewahrte. Das neue päpstliche Dogma stieß damals wie heute sowohl in den protestantischen Kirchen wie in den Orthodoxen Kirchen auf Ablehnung.
Schädelreliquiar, 16. Jahrhundert, in der Kirche St. Kunibert in Köln
Die Erzählung aus dem Protevangelium des Jakobus gibt es online.
PROTÉVANGILE DE JACQUES LE MINEUR. Traduction française : Gustave Brumet. Oeuvre numérisée par Marc Szwajcer: http://remacle.org/bloodwolf/apocryphes/jacques.htm
Voir aussi : https://www.christianiconography.info/joachim.html