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Joachim
Joachim
Joachim
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Joachim[a] was, according to Christian Sacred tradition, the husband of Saint Anne, the father of Mary (mother of Jesus), and the maternal grandfather of Jesus. The story of Joachim and Anne first appears in the Gospel of James, part of the New Testament apocrypha.[1] His feast day is 26 July, a date shared with Saint Anne.

Key Information

In Catholic tradition

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The story of Joachim, his wife Anne (or Anna), and the miraculous birth of their child Mary, the mother of Jesus, was told for the first time in the 2nd-century apocryphal infancy-gospel the Gospel of James (also called the Protoevangelium of James). Joachim was a rich and pious man, who regularly gave to the poor; however, Charles Souvay, writing in the Catholic Encyclopedia, says that the idea that Joachim possessed large herds and flocks is doubtful.[2] At the temple, Joachim's sacrifice was rejected, as the couple's childlessness was interpreted as a sign of divine displeasure. Joachim consequently withdrew to the desert, where he fasted and did penance for 40 days. Angels then appeared to both Joachim and Anne to promise them a child.[3]

Joachim later returned to Jerusalem and embraced Anne at the city gate, located in the Walls of Jerusalem. An ancient belief held that a child born of an elderly mother who had given up hope of having offspring was destined for great things. Parallels occur in the Hebrew Bible in the case of Sarah, the wife of Abraham and mother of Isaac; Hannah, the mother of Samuel;[4] and in the New Testament in the case of the parents of John the Baptist. The cycle of legends concerning Joachim and Anne was included in the Golden Legend (around 1260) by Jacobus de Voragine. This cycle remained popular in Christian art until the Council of Trent (1545–1563) restricted the depiction of apocryphal events.

No liturgical celebration of Saint Joachim was included in the Tridentine calendar. It was added to the General Roman Calendar in 1584, for celebration on 20 March, the day after the feast day of Saint Joseph. In 1738, it was transferred to the Sunday within the Octave of the Assumption of Mary. As part of his effort to allow the liturgy of Sundays to be celebrated, Pope Pius X (term 1903–1914) transferred it to 16 August, the day after the Assumption, so Joachim may be remembered in the celebration of Mary's triumph.[5] On May 28, 1906, Pope Saint Pius X introduced the indulgence of 300 days, that can be obtained once a day, for each invocation of "Saint Joachim, spouse of Saint Anne and father of the Blessed Virgin".[6]

12th-century German Nativity of Mary, with Joachim wearing a Jewish hat

The feast was then celebrated as a Double of the Second Class, a rank that was changed in 1960 to that of Second Class Feast. In the 1969 revision of the General Roman Calendar, it was joined to that of Anne, for celebration on 26 July.[7] The Eastern Orthodox Church and Eastern Catholic Churches commemorate Joachim on 9 September, the Synaxis of Joachim and Anne, the day after the Nativity of Mary. Joachim is remembered (with Anne) in the Church of England with a Lesser Festival on 26 July.[8]

Patronage

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Joachim is named as the patron saint of fathers, grandfathers, grandparents, married couples, cabinet makers, and linen traders.[9]

Iconography

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Statue of Saint Joachim at Church of St. Nicholas in Friesach [de]

In medieval art, he often wears a conical Jewish hat. He is often treated as a saint, with a halo, but in the Latin Church, there was some awareness that he had quite likely died too soon to be counted as a Christian. Joachim and Anne Meeting at the Golden Gate was a popular subject in artistic renditions of the life of the Virgin.

Symbols associated with Saint Joachim include a book or scroll representing linen makers, a shepherd's staff for the Christian Word, and a basket of doves representing peace. He is almost always clothed in green, the color of hope.[9] The name of the San Joaquin River dates to 1805–1808, when Spanish explorer Gabriel Moraga was surveying east from Mission San José to find possible sites for a mission. The name was in common use by 1810.[10]

In Islam

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For the father of Musa and Harun, see Amram. For other uses, see Imran (disambiguation).

In Islam he is called Imran (Arabic: عمران, romanized: ʿImrān) an Arabic rendition of the Hebrew name Amram.[11] According to the Quran in Surah Al Imran, Imran is the father of Maryam and grandfather of ʿIsa.

See also

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Notes

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References

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Revisions and contributorsEdit on WikipediaRead on Wikipedia

Joachim

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Saint Joachim is the husband of Saint Anne and the father of the Virgin Mary in Christian tradition, making him the grandfather of Jesus Christ, as recounted in the second-century apocryphal text Protoevangelium of James. Venerated as a saint in the Catholic, Eastern Orthodox, and Oriental Orthodox Churches, in the Roman Catholic Church his feast day is observed on July 26, jointly with Saint Anne; in the Eastern Orthodox Church, it is September 9. He is invoked as the patron saint of fathers, grandfathers, grandparents, married couples, families, cabinetmakers, and linen traders. According to the Protoevangelium of James, Joachim was a wealthy and devout man of the tribe of Judah, renowned for his generosity and for doubling his offerings to the Lord at the temple. Advanced in years and childless, he faced public reproach from the high priest Rubim for his barrenness, which was seen as a divine disfavor, prompting Joachim to retreat to the wilderness with his herds to fast and pray for forty days and nights, drawing inspiration from the story of Abraham. During this time, an angel appeared to him, announcing that his wife Anne would conceive and bear a child whom all generations would call blessed; a similar vision came to Anne. Upon returning home, Joachim offered sacrifices at the temple, which were accepted, confirming God's favor, and nine months later, Anne gave birth to Mary. After weaning Mary around age two, Anne held a feast with the women, after which Joachim and Anne decided to dedicate her to the temple, underscoring his role as a model of faithful perseverance and paternal devotion in religious lore.

Apocryphal and Traditional Sources

Protoevangelium of James

The Protoevangelium of James, also known as the Infancy Gospel of James, is a second-century Christian apocryphal text, likely composed around 150 AD in Greek, that expands on the early life of Mary, the mother of Jesus, including the story of her parents, Joachim and Anna. This non-canonical gospel, attributed pseudonymously to James the Just, was never included in the New Testament canon due to its late composition and legendary elements, though it gained wide popularity in early Christianity for filling narrative gaps in the canonical accounts. The text's narrative begins with Joachim, portrayed as a wealthy and righteous man from the tribe of Israel who owned flocks, who regularly offers sacrifices at the Temple in Jerusalem as a double portion of firstfruits from his flocks. In the story, Joachim is publicly humiliated and rejected by the high priest when he attempts to present his offerings, as his is interpreted as a divine under Jewish law, barring him from participation alongside other who have progeny. Deeply grieved, Joachim retreats to the with his shepherds, where he fasts and prays for forty days, vowing not to return until grants him mercy, echoing themes of and penitence similar to biblical figures like . Meanwhile, Anna, Joachim's devoted wife, mirrors his sorrow in their shared barrenness; she laments her in the , tears falling upon her bed, and prays fervently for deliverance from her reproach among the daughters of . An angel of the then appears to Anna, announcing that she will conceive and bear a child who will be spoken of throughout the world, urging her to cease mourning as her seed will not be forgotten. The same angel visits Joachim in the wilderness, affirming that his prayer has been heard and instructing him to return to the Temple, where his offerings will now be accepted as a sign of divine favor. Overjoyed, Joachim selects ten she-lambs without spot or blemish, along with twelve tender calves and a hundred goats, from his flocks and hastens back, meeting Anna at the gate upon his arrival; their joyful reunion leads to the conception of Mary, who is born after Anna's and dedicated to the . The narrative underscores key themes of divine favor bestowed upon the humble and barren, portraying Joachim's trials as a test of that culminates in the fulfillment of prophetic promises for a holy lineage, drawing parallels to stories of miraculous births like that of to Hannah. Through Joachim's story, the text emphasizes in adversity, persistent , and God's reversal of human reproach to achieve redemptive purposes.

Other Early Christian Texts

The Gospel of Pseudo-Matthew, an apocryphal text likely composed in the 6th or 7th century, expands upon elements from the Protoevangelium of James by incorporating additional details about Joachim's life. It portrays him as a prosperous figure from the in , who served as the shepherd of his own flocks, underscoring his wealth and self-sufficiency. This depiction emphasizes Joachim's piety, describing him as one who feared the Lord with integrity and righteousness, thereby enriching the traditional narrative of his devout character. Early , including (c. 100–165 AD) and (c. 185–253 AD), reference Mary's virginal role and Davidic lineage in their theological discussions, suggesting an underlying regarding her parents' faithful background, though they do not explicitly name Joachim. These allusions indicate that knowledge of Mary's family piety circulated in early Christian communities prior to more detailed apocryphal accounts. Later patristic writings, such as those of Augustine (354–430 AD), affirm Joachim's priestly status and connection to Temple traditions, further evidencing the evolving patristic awareness of his role. In medieval compilations like the by (c. 1260), legends of Joachim's righteousness are gathered and amplified, highlighting his generous offerings to the Temple and his committed service as a devout Jew. The text compiles stories portraying Joachim as a model of and , rejected by Temple authorities due to his yet persisting in worship, which reinforces themes of divine favor amid trial. Syriac and Coptic traditions further develop the narrative of Joachim and Anna's barrenness, presenting variations that extend the period of infertility—often to 50 years—and frame it as a profound test of resolved through angelic . In Syriac Orthodox sources, Joachim is depicted as a descendant of enduring communal reproach for his , with the motif symbolizing God's transformative grace. Coptic synaxaria similarly emphasize Anna's barrenness as a source of insult to Joachim among , culminating in miraculous conception, thus adapting the barrenness theme to underscore communal and spiritual dimensions in Eastern Christian lore.

Veneration in Christianity

Catholic Tradition

In the Catholic tradition, Saint Joachim is venerated as the father of the Blessed Virgin Mary and the husband of , a role rooted in early Christian apocryphal texts that portray him as a righteous and devout man from the . His significance lies in his position as a righteous in the of Christ, exemplifying unwavering and perseverance, particularly in the face of prolonged with his wife, which tradition holds was resolved through divine intervention leading to Mary's miraculous birth. This narrative underscores themes of trust in God's providence and the sanctity of family life, positioning Joachim as a model for parents enduring trials. Devotion to Saint Joachim developed gradually within the , gaining prominence in the as part of the broader cult of Mary's parents, with early liturgical mentions appearing in local calendars by the and expanding through monastic and popular piety focused on familial virtues. By the , his feast was introduced in , and in 1584, extended the celebration of Saints Joachim and Anne to the universal Church, initially fixing Joachim's commemoration on March 20 in the , later combined with Anne's on July 26. This formalization reflected the Church's emphasis on the holy family's role in salvation history, fostering devotions centered on paternal responsibility and marital fidelity. Joachim's official recognition as a saint is implicit in the dogmatic definition of Mary's Immaculate Conception by Pope Pius IX in 1854, which affirms the traditional account of her conception by her parents, thereby integrating Joachim into the Church's hagiographical canon without a formal canonization process typical for figures from apostolic tradition. He is commemorated in the Roman Martyrology as the father of the Most Blessed Virgin Mary, and various prayers and litanies invoke him as a patron of fathers, emphasizing his virtues of generosity and piety in supporting Mary's upbringing. These liturgical elements, including collects in the Roman Missal, highlight Joachim's exemplary fatherhood and his intercessory role for families facing challenges.

Eastern Orthodox Tradition

In the , Saints Joachim and Anna, recognized as the Holy and Righteous Ancestors of God, are commemorated jointly on according to the liturgical calendar, which follows the Julian reckoning in many traditions. This feast, observed the day after the Nativity of the , underscores their ancestral piety and the divine response to their lifelong prayers for offspring, portraying them as pivotal figures in the lineage leading to Christ's incarnation. Orthodox hagiography, as detailed in synaxaria, depicts Joachim as a devout elder associated with the Temple, descended from the and the house of . His prayers of repentance and supplication in the , paralleled by Anna's lamentations, are presented as prefiguring the mystery of the , as an angel announces the conception of Mary, the future Mother of God, thereby initiating the fulfillment of messianic promises. These accounts emphasize Joachim's and amid barrenness and social reproach, drawing from shared apocryphal traditions. In Orthodox iconography, Joachim is frequently shown alongside Anna at the of , embracing in joy upon his return from the after the angelic tidings, a scene that symbolizes reconciliation and the dawn of salvation. Theologically, within Eastern Orthodox , Joachim represents a key link in the "holy ancestry" extending from patriarchs such as Abraham and , illustrating the unbroken divine economy culminating in the and the of Christ. Regional variations in veneration are notable, with particular prominence in Greek and Russian Orthodox traditions, where dedicated churches and monasteries honor them.

Patronage and Feast Days

In , Saint Joachim is recognized as the of fathers, grandfathers, and grandparents, reflecting his role as the father of the Virgin Mary and grandfather of . He is also invoked by married couples seeking family harmony, drawing from accounts of his devoted partnership with Saint . Additionally, Joachim serves as patron for cabinetmakers and linen traders, patronages linked to medieval guild associations, and is called upon by spouses facing , as tradition holds that he and Anne endured childlessness for many years before Mary's miraculous birth. The feast day of Saint Joachim varies by Christian denomination. In the Roman Catholic Church, it is celebrated on July 26, shared with since the 1969 revision of the General , emphasizing their joint parenthood; prior to 1969, Joachim's feast was observed separately on August 16. In the , the of the Holy and Righteous Joachim and Anna occurs on September 9, immediately following the Nativity of the . The commemorates Saints Joachim and Anna on August 26, often in conjunction with the feast of the oil-bearing women. Modern observances of Joachim's feast extend his patronage into contemporary family life. In 2021, instituted the annual World Day for Grandparents and the Elderly, held on the fourth Sunday of July—proximate to the Catholic feast of Joachim and —to honor the role of older generations in transmitting faith and wisdom. Devotional practices, such as novenas and processions, continue in Catholic regions, including , where pilgrims invoke Joachim for familial blessings. Veneration of Saint Joachim has declined in Protestant traditions, largely due to the apocryphal basis of his story in non-canonical texts like the Protoevangelium of James, which conflicts with the 's emphasis on biblical sources alone for saintly recognition.

Iconography

In , Saint Joachim is frequently depicted alongside his wife, Saint Anne, in scenes drawn from apocryphal traditions, such as their meeting at the of following divine announcements of Mary's conception, or their joint presentation of the young Virgin Mary at the Temple. Other common motifs include the rejection of Joachim's sacrifice at the Temple due to their childlessness, his subsequent prayer and fasting in the wilderness where an angel appears, and his return with accepted offerings, often symbolizing themes of , , and divine favor. He is also shown with Anne in domestic scenes like the birth of Mary, emphasizing familial devotion. Symbolically, Joachim is portrayed as an elderly man with a white or gray beard to denote and patriarchal , frequently holding a shepherd's staff that references his withdrawal to the mountains for , or accompanied by a lamb evoking and sacrificial . His attire often includes a green and red mantle in Eastern traditions, signifying earthly life and martyrdom-like devotion, while blue robes in Western art underscore righteousness and heavenly connection; he is commonly paired with in "Holy Kinship" compositions that extend the to include Mary's extended relatives, highlighting lineage and communal sanctity. During the Medieval period, Joachim appears in fresco cycles like Giotto di Bondone's Scenes from the Life of Joachim (c. 1305) in Padua's , where he is rendered with emotional depth in narrative sequences from expulsion to reconciliation, marking an early Western emphasis on his personal trials. In Renaissance altarpieces, such as Quentin Massys's St. Anne Altarpiece (c. 1507–1520), Joachim integrates into multi-panel works depicting his life events alongside the Virgin's, with heightened realism and spatial harmony that elevates his role in salvation history. Baroque art shifted toward intimate family tenderness, as seen in Bartolomé Esteban Murillo's The Birth of the Virgin (c. 1660), where Joachim gazes protectively at the newborn Mary amid warm, luminous domesticity, reflecting ideals of emotional piety. The of Joachim evolved from relatively anonymous or subsidiary figures in early and manuscripts, where parental scenes were alluded to without emphasis, to prominent, individualized portrayals in 15th-century devotional , coinciding with rising that personalized his narrative as a model of faithful endurance. This development paralleled broader trends in Christian , transforming apocryphal episodes into visually compelling symbols of redemption and lineage.

Depiction in Islam

Quranic References

In the Quran, the father of Mary (Maryam) is not named explicitly but is implied through references to her mother as the "wife of Imran" (imran in Arabic: عِمْرَانْ), establishing a pious family context central to her narrative. The primary account appears in Surah Al-Imran (3:35-37), where Mary's mother vows her unborn child to divine service, emphasizing devotion and consecration. The verses state: "˹Remember˺ when the wife of 'Imrân said, 'My Lord! I dedicate what is in my womb entirely to Your service, so accept it from me. You ˹alone˺ are All-Hearing, All-Knowing.' Then when she delivered her, she said, 'My Lord! I have given birth to a female'—whereas Allah already knew very well what she delivered—'and the male is not like the female. I have named her Mary, and I seek Your protection for her and her offspring from Satan, the outcast.' So her Lord accepted her with the best acceptance, and nurtured her in the best of manners and placed her in the care of Zechariah (Zakariyya in Arabic: زَكَرِيَّا). Whenever Zechariah visited her in the sanctuary, he found her with provisions. He asked, 'O Mary! Where did this come from?' She replied, 'It is from Allah. Surely Allah provides for whomever He wills without measure.'" This passage highlights the family's piety, Mary's dedication to the temple (mihrab), and divine provision of sustenance, underscoring themes of faith and miraculous care without mentioning barrenness or explicit paternal details. A supporting reference occurs in Maryam (19:28), where Mary is addressed during her return with the infant : "O sister of ! Your father was not an indecent man, nor was your mother unchaste." This invocation defends the moral integrity of Mary's parents, linking her to a prophetic lineage through (Harun) while implying her father's righteousness as Imran, distinct from the biblical Amram (father of and ). The term "Imran" here functions as a familial or titular reference rather than a strict historical lineage tying Mary to earlier prophets, emphasizing continuity in devotion across generations. In Islamic tradition, this Quranic is equated with the Christian figure Joachim through , adapting apocryphal elements to align with scriptural piety, though the itself focuses solely on the unnamed father's implied role in the family's consecration to . The interaction with Zakariyya further illustrates prophetic continuity, as he oversees Mary's upbringing in the , reinforcing the household's sacred status.

Islamic Exegesis and Tradition

In Islamic exegesis, classical tafsirs such as those by Al-Tabari and Ibn Kathir identify Mary's father as Imran, emphasizing his role in a family chosen by God for their monotheistic devotion and piety. Al-Tabari explains that Imran's household exemplifies righteousness, linking it to broader Judeo-Christian traditions of prophetic lineages while distinguishing this Imran from the biblical Amram as Mary's immediate father to resolve chronological concerns. Ibn Kathir similarly affirms Imran as the father of Mary, noting that God selected his family above others for their unwavering faith, with Mary's birth fulfilling her mother's vow of dedication to divine service. In some traditions, Imran died before Mary's birth, after which her mother dedicated her to the temple under Zechariah's care. These commentaries sometimes reference "Abu Maryam" as an epithet for Mary's father in early traditions, drawing on shared Abrahamic sources to underscore his devotion without naming him Joachim explicitly, though modern scholars note etymological parallels between Imran ("exalted") and the Hebrew Jehoiakim. Hadith literature contains sparse but affirmative references to the of Mary's family, portraying Imran's lineage as exemplary in faith. In , the Prophet Muhammad praises Mary as the daughter of , highlighting her unparalleled perfection among women due to her and devotion, which implicitly reflects the of her familial upbringing. In Islamic cultural narratives and art, Mary's father remains largely unnamed or implied through her mother's story, appearing in birth tales as the pious head of a household that dedicated Mary to the temple. These depictions, found in medieval manuscripts and oral , emphasize themes of and divine favor, with Imran's role symbolizing quiet devotion rather than prominence; while some syncretic stories may incorporate elements like parental barrenness from Christian sources, this is not part of the core Quranic or exegetical tradition. Modern academic scholarship debates the syncretic influences on these portrayals, suggesting that Islamic on Imran incorporates elements from Christian like the Protoevangelium of James, where features prominently, to affirm Mary's purity amid shared Abrahamic heritage. However, lacks formal of figures like Imran as saints, with no dedicated feasts or iconographic cults, prioritizing instead the Quranic emphasis on his family's collective .

References

  1. https://www.earlychristianwritings.com/infancyjames.html
  2. https://www.newadvent.org/cathen/01601a.htm
  3. https://www.newadvent.org/fathers/0847.htm
  4. https://www.nasscal.com/e-clavis-christian-apocrypha/protevangelium-of-james/
  5. https://www.newadvent.org/fathers/0848.htm
  6. https://www.newadvent.org/fathers/140623.htm
  7. https://www.soc-wus.org/page.php?id=736
  8. https://st-takla.org/books/en/church/synaxarium/12-mesraa/07-mesra-joachim.html
  9. https://www.vatican.va/content/john-paul-ii/en/angelus/1999/documents/hf_jp-ii_ang_19990725.html
  10. https://catholicexchange.com/saints-joachim-anne-fruitful-infertility/
  11. https://www.catholicapostolatecenter.org/blog/saints-joachim-and-anne
  12. https://sspx.org/en/news/feast-st-joachim-father-blessed-virgin-mary-53987
  13. https://www.ecatholic2000.com/pocket/untitled14.shtml
  14. https://www.vatican.va/content/francesco/en/angelus/2013/documents/papa-francesco_angelus_20130726_gmg-rio.html
  15. https://www.papalencyclicals.net/pius09/p9ineff.htm
  16. https://www.oca.org/saints/lives/2025/09/09/102546-holy-and-righteous-ancestors-of-god-joachim-and-anna
  17. https://orthodoxtimes.com/holy-and-righteous-ancestors-of-god-joachim-and-anna-9-september/
  18. https://www.johnsanidopoulos.com/2013/09/the-life-of-holy-ancestors-of-god.html
  19. https://russianicons.wordpress.com/2014/12/02/a-fairy-tale-meeting-joachim-and-anna/
  20. https://glory2godforallthings.com/2009/07/25/the-ancestors-of-god/
  21. https://www.franciscanmedia.org/saint-of-the-day/saints-joachim-and-anne/
  22. https://www.catholic.org/saints/saint.php?saint_id=22
  23. https://mycatholic.life/saints/saints-of-the-liturgical-year/july-26st-anne/
  24. https://www.catholicnewsagency.com/news/258401/lessons-from-sts-anne-and-joachim-for-couples-facing-infertility
  25. https://www.catholicnewsagency.com/saint/sts-anne-and-joachim-313
  26. https://www.stjohnarmenianchurch.org/saints-joachim-and-anna-and-the-oil-bearing-women/
  27. https://www.vaticannews.va/en/pope/news/2021-01/pope-establishes-world-day-for-grandparents-and-the-elderly.html
  28. https://www.christianiconography.info/joachim.html
  29. https://www.wga.hu/html_m/g/giotto/padova/1joachim/index.html
  30. https://european-cultural-traveler.com/art/life-of-joachim-and-anne-parents-of-the-virgin-mary-in-religion-and-art/
  31. https://smarthistory.org/giotto-arena-scrovegni-chapel-part-1-of-4/
  32. https://www.wga.hu/html_m/m/massys/quentin/1/st_anne1.html
  33. https://www.gerrymartinez.com/the-birth-of-the-virgin/
  34. https://smarthistory.org/the-lives-of-christ-and-the-virgin-in-byzantine-art/
  35. https://www.bibleodyssey.org/articles/mary-in-the-quran/
  36. https://collected.jcu.edu/cgi/viewcontent.cgi?article=1041&context=fac_bib_2019
  37. https://ponderingislam.com/2019/07/14/mary-daughter-of-amram-sister-of-aaron-a-quranic-error-or-deliberate-allusion/
  38. https://www.reddit.com/r/AcademicQuran/comments/ofbgk9/the_two_marys_in_the_quran/
  39. https://sunnah.com/bukhari:3433
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