The link in Reply #10 does not work.

The algorithms on CathInfo do not like words containing cuм so 'docuмents' in the link got changed.

Try this: https://www.vatican.va/archive/aas/index_en.htm

Go to volume 54, 1962, and scroll down to page 873 where you will find the decree.  It is not promulgating an edition of the missal but states that the name of St Joseph is to be inserted in the communicantes of the Canon from December 8th that year.

I thought the problem with St. Joseph being in the Canon was that he was not a roman martyr.

And neither was the Blessed Mother but she is in the Canon. That is why I never saw the big deal with adding St. Joseph to the Canon.

The ‘big deal’ is that the canon (which means unchanging) goes back to the 400s, when pope St Gregory the Great created uniform rites for the Latin church, after 300 years of persecution. 

The Canon included long lists of local saints -- many being non-martyrs -- in several local usages of the Roman Rite. These local variations obtained for centuries.

Objecting to the name of St. Joseph from the angle therefore does not work.

I am uneasy about the inclusion of the name of our Lord's putative father in the Canon, but am still unsure what is the best argument for reject its use.

And neither was the Blessed Mother but she is in the Canon. That is why I never saw the big deal with adding St. Joseph to the Canon.

The Blessed Mother is way above any other saint, as great as St. Joseph is. She is above the martyrs too, by a long shot. She does not belong to the same category as any other saint, that's why she always has a special place in the liturgical texts.

The cult of St. Joseph is a much later development, but Our Lady was always mentioned, even when just the martys were considered saints. 

Wrong.  There are multiple editions of the 62missal.  The first one was published by (finished) by John23.  It was started by Pius XII.  St Joseph was not part of the original missal. 

A new missal, with changes to the calendar and new feasts, etc takes YEARS to produce.  Pius XII started the process.

With due respect sir, you are wrong. There is only ONE edition of the 1962 missal, which I've docuмented. Pope Pius XII had NO involvement with the 1962 Missal. He made changes to the text and rubrics of the Missal of Pope Benedict XV (1920), sometimes referred to as the Pio-Benedictine Missal as it codified revisions made by Pope St. Pius X. The 1920 Missal was the latest official version before the 1962 Missal of Pope John XXIII. While he did not issue a new typical edition of the Roman Missal, Pope Pius had new Holy Week Liturgies inserted into the 1920 Missal. He also allowed evening Masses (previously Mass typically was only celebrated between dawn and noon, except for the First Mass of Christmas at Midnight) and substantially reduced the Eucharistic Fast.

Pope John XXIII became the supreme pontiff on October 28, 1958. In 1960 he authorized changes to the rubrics (simplifications mostly, including removing the third Confiteor*) to the Pio-Benedictine Missal of 1920. I was an altar server then and remember some of this. In 1962 he issued a NEW typical edition of the Roman Missal, first since the Pio-Benedictine Missal of 1920, referred to as the 1962 Missal. It includes the new simplified rubrics, the Holy Week Liturgy of Pius XII, and the inclusion of St. Joseph in the Communicantes. The 1962 typical edition of the Roman Missal did not exist before 1962, and there were no revisions after 1962. Beginning about 1964 there were "interim missals" based on the 1962, but these have never been considered revisions of the 1962, but preludes to the 1969 Missal of Pope Paul VI.

There are numerous PDF versions of the typical edition of the 1962 Missal available to download. Please show us one that is truly the 1962 Missal verified by its title page where St. Joseph is not in the Communicantes, I doubt you can.

As a sidebar: I put an asterisk next to "removing the third Confiteor" above as that sometimes has been as contentious an issue as the change made to the Communicantes in the Canon. Interestingly, at every diocesan sponsored 1962 Missal Mass I've ever been to, including the High Mass I routinely attend in Sprague, Washington, the third Confiteor is always included.

Interesting arguments by Carol Byrne. 
The old Communicantes had 12 names of Apostles which , as everyone understands , is a perfect number....12 tribes of Israel; symbolism too in the Apocalypse Chapter 12, verse 1, A woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars.
Matthew 19:28, Jesus said to them, Truly I say to you, when the Son of man sits in the seat of his majesty, you who have followed Me in the new birth shall sit also upon twelve thrones, judging the twelve tribes of Israel.
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https://www.traditioninaction.org/HotTopics/f163_Dialogue_80.htm


"...Protestants gloated over Pope John’s innovation

There is even an ecuмenical twist to placing St. Joseph in the Canon. While the standard Catholic response to this papal initiative was to see it as an honor to St. Joseph, some Protestants in dialogue with Rome perceived it as a diminution of hyperdulia to Our Lady in the interests of ecuмenism.

That was the case with certain prominent Protestant theologians such as Karl Barth and Oscar Cullmann (one of the Protestant Observers at Vatican II) – not to mention Catholic dissidents like Fr. Hans Küng – who exerted great influence in the Ecuмenical Movement and shared a visceral hatred of Mariology as “unbiblical.”

Immediately after John XXIII’s innovation, Barth stated in a 1962 letter to Cullmann: “What has been decided about St. Joseph greatly pleased me.” The reason for his delight was that it would act as a corrective to “excessive” veneration of Our Lady, with the result that “some mariological ideas would then, of course, require modification.” (5)

He expressed the same sentiments in a letter to Hans Küng dated 10 March 1967, where he stated his conviction that St. Joseph “is to be preferred to Our Lady with her crown of glory.” (6)

This odious attempt to demote Our Lady can be contrasted with Fr. Gihr’s full-blooded defence of Mary’s exalted place in the Communicantes:

“She was taken up to Heaven in body and soul and transfigured in glory; there she wears the most beautiful crown of honor and power. As on earth she excelled all creatures by the fullness of grace, the wealth of virtues, so in the next life she surpasses all the citizens of Heaven by the splendor and magnificence of her glory..."