Summa de donis Sancti Ioseph

"Summary of the Gifts of Saint Joseph,"

-Isidoro Isolani

Italian Dominican theologian, 1522

https://www.google.com/books/edition/Summa_De_Donis_Sancti_Joseph/CQgY0AEACAAJ?hl=en
Attached also to this post as a pdf, as it is not now showing up in google for some reason.

COMMENTARY:

The following is a a chatgpt translation of the chapter in this book on his age.  He is cited by some trying to claim that St. Joseph was a young man as almost supporting their view. As you can see, he does not.

This is the first time any English translation of this work has appeared ANYWHERE.

__________________________

TRANSLATION

Chapter III, page 81

There is a question among many venerators of divine Joseph whether Joseph, at the time of the betrothal to the Blessed Virgin, was of youthful age or old age. And since the Divine Scriptures are silent on this matter, some turn to reason and strive to prove that Joseph was young. They argue thus: It is fitting for a bride to be of the same age as the groom; but the Blessed Virgin was young at that time: therefore, it is credible that Joseph was young at that time.


Furthermore, the Blessed Virgin was betrothed so that the mystery of the Son of God might be concealed, and consequently that He might be considered by men as the son of Joseph: therefore, he was at least of the age suitable for generation. But that age is by no means old age: therefore, he was young.



Furthermore, Joseph was chosen by God at an age in which he could serve the most blessed Virgin and the infant Christ, by traveling to distant regions, and there obtaining sustenance and other necessities through his own labor and skill for himself and the Blessed Virgin. But for these tasks, a youthful age was suitable, not an old age. Therefore, Joseph was young at that time.



Furthermore, a Gloss on that passage of Isaiah 62: "As a young man lives with a virgin" supports this, saying: That is Joseph with Mary. Moreover, almost all interpreters of the Divine Scriptures follow that Gloss. Therefore, Saint Joseph was young at that time.



On the opposite side is the custom of the Church, which presents the image of Saint Joseph in the form of an old man. And such a custom seems to have flowed down to us from the ancient fathers.



It is confirmed because some holy Doctors call him an old man, such as Saint Vincent of our Order of Preachers, in his sermons on the Nativity of the Lord. The same is supposed by Albertus Magnus in his commentary on *Missus est*, chapter 39. Therefore, Saint Joseph was an old man at that time.



I respond. Regarding the solution to this question, since we have nothing in the text of the Divine Scriptures, two things must be done: first, certain things must be prefaced; second, the question must be answered directly and supported with arguments.



Regarding the first point, note that the term "old age" or "youth" signifies the quality of a living being in relation to time. Time, in turn, belongs to the category of relatives. Some relatives are said to be absolute, while others are comparative, like big and small. For example, a grain of wheat is called big in comparison to a grain of millet, and small in comparison to a mountain, as the Philosopher says in the *Categories*, in the chapter *On Relation*. Thus, I say that a man is sometimes called old absolutely: that is, because he is of old age; sometimes in comparison: for example, if a forty-year-old man is compared to a boy. This is reflected in the common way men speak, which is especially considered in the meanings of words. For, as the Philosopher testifies, one should speak as the many do, but think as the few do.



Secondly, it must be noted that it is characteristic of the Divine Scriptures to signify several things even literally under one word, as Blessed Augustine says in Book 11 of the *Confessions*. Therefore, where the literal sense of something doubtful under a word indicating many things can be inferred, it should be followed if it is reasonable. For example, there is doubt whether angels were created before the visible world; and it is answered that they were not, with Scripture saying: "In the beginning God created the heavens and the earth." "In the beginning" is explained as in the Son, at the beginning of time, and before all things. Hence, because of that word "In the beginning" having multiple meanings, we can follow a reasonable answer to the aforementioned question.



Thirdly, it should be noted that there are three opinions concerning the age of Saint Joseph when he espoused the most blessed Virgin. Some assert that he was young, handsome, and distinguished by every virtue. Others claim he was an old man with a beard, somewhat deformed; reasons have been provided for these views. A third, middle path is held by some, who affirm that he had passed his youth and reached manhood, strong in strength and handsome in body, as is fitting for the age of manhood. I am delighted to follow this opinion because it is consistent with the style of the Sacred Scripture, very reasonable and plausible, while not disregarding other opinions, and it answers their objections scholarly, somewhat preserving them. Indeed, the Divine Scriptures call Joseph the husband of Mary, to indicate his age, to confirm the marriage, and to commend the excellence of his virtue. For the word "man" is derived from manhood. Thus, in the usual manner, particular to Sacred Scriptures, the name "man" signified those three meanings. Nor should you be moved by the assertion of a certain teacher that the name "man" signifies virtue rather than age. This is true if you add that virtue is included as well. It does not signify age alone, but simultaneously expresses the duty of marriage and the excellence of virtues in one name. This opinion is also reasonable. For the advice of the law is that if there is doubt about the quantity of a number, both law and judge should determine a middle number. For example, if there is doubt whether someone is obliged to give twenty or thirty, the judge should make them pay the middle amount. Similarly, if there is doubt whether Saint Joseph was young or old at the time of the betrothal to the most blessed Virgin, the middle age, which is manhood, should be considered. Therefore, he was a man, and he is always called a man in Sacred Scriptures.



Furthermore, Joseph was then of that age where gravity, prudence, and strength particularly flourished, especially in the opinion of men. But this is solely associated with manhood: therefore, he was a man at that time.



Likewise, the age of manhood was fitting for the age of the Blessed Virgin, namely, that her husband would be a man. The Lord so loved her modesty that He preferred some to doubt about His own origin rather than the most honorable modesty of His mother: therefore, Joseph was a man at that time.



Furthermore, his journey to Egypt, the seven years he spent there, his return, the labors he endured in the education of the Savior, and the guardianship of the Virgin Mother, all argue that his age was most likely manhood.



Moreover, what do you think the Egyptians would have said if they had seen a handsome young man escorting someone of such virgin majesty, especially considering that the Egyptians always pursued the Hebrews with great hatred? Therefore, to ensure the peace of the most blessed Virgin as she raised the infant God with the utmost joy and reverence, a man was given to her by God of an age that would compel the Egyptians to revere him rather than denigrate him. This is the age of manhood. For they would have persecuted a young man with harsh words and mocked an old man. Therefore, an appropriate age was chosen, a middle age, which is manhood. And in this matter, one should not always resort to what God or the blessed angels, who were present with special care for the Savior, could do. For, as St. Thomas says in the third book of *Contra Gentiles*, chapter 90: "Everything that God does, He does according to the order of divine providence. In providence, there are two things: the conception of the order and its execution. The execution of those things pertaining to men is accomplished through angels by enlightening, and through men by external work." Therefore, one should not resort to miracles, except in the most extreme cases.



Wherefore, in response to the first point: if the meaning of the assumed proposition is taken precisely, it follows that Saint Joseph would have had to be a boy, as the Blessed Virgin was then almost a girl. Therefore, it should be understood with a grain of salt that a bridegroom should be the same age as the bride, when they agree in appearance, age, friendship, and the opinion of people. In age, not necessarily in the precise number of years, but according to the appropriateness of the sexes, which was the case in this most holy marriage. Moreover, it is fitting for each one to do what God commands by common or singular precept. This marriage was instituted by divine command.



In response to the second point, the initial consequence is conceded; however, the second consequence is denied, due to the previously provided reasons.



To the third point, it should be said that although youth is generally stronger for labor, adulthood often proves more enduring, with health having been acquired by the man as a habit, which is difficult to change. Therefore, it was fitting for Saint Joseph to be of adult age, for he had to endure great things over many years.



To the fourth point, it should be said that Saint Joseph was youthful in a flourishing age, not due to a scarcity of years. Secondly, I say that this sense is mystical, from which alone an effective argument is not derived, as Saint Augustine and Blessed Thomas say. Thirdly, it is said that the example brought forward regarding Joseph and the Blessed Virgin only holds concerning cohabitation, which the Prophet foretells there. It suffices for all examples to be verified concerning one particular aspect. There is no need for them to be verified in every respect.


Regarding the argument in opposition, it is said that manhood, being in the middle between youth and old age, partakes of the conditions and denominations of both extremes. Therefore, Saint Joseph could be called both old and young. He was indeed considered old in comparison to the Blessed Virgin, who was a girl, albeit of divine, though slight, appearance. Joseph, however, was bearded and venerable in appearance at that time. He could also be called young because of his beauty, health, strength, and constant labor. Through these aspects, the statements of renowned men are venerably supported.

CHAPTERS

One to four of the same book:


Chapters 1 - 4

On the gift of the name of Saint Joseph The esteemed Saint Thomas instructs that names are given to individuals either by human or divine means. In the third part, article 2, question 37, he explains: "Names given by humans originate from some property of the one to whom the name is given: either from the time, as names of some saints are given to those born on their feast days; or from kinship, as when a son is given the name of his father: 'And they called him by his father's name, Zachariah, but not John, because there was no one among his relatives who was called by this name,' as it is said in Luke 1; or also from an event, as Joseph called his first-born son, saying: 'God has made me forget all my hardship,' Genesis 41; or even from some quality of the one to whom the name is given, as in Genesis 21 it is said that the one who first emerged from the womb of his mother was red and hairy all over, and so he was called "Esau," which means red. However, names that are divinely given always signify some gratuitous gift given to them by God, as in Genesis 17, where it was said to Abraham: 'You shall be called Abraham, because I have made you a father of many nations.' And in Matthew 16 it was said to Peter: 'You are Peter, and on this rock I will build my church.'"

Thus, three considerations persuade us that the name Joseph was divinely ordained for the spouse of the most blessed Mother of God. First is the presence of a prefiguration. Joseph, the son of Jacob, about whom various things are recounted in the many chapters of Genesis, in his faithfulness to his master, not daring to touch his master's wife indecently, and consequently in chastity and in the revelation of mysteries, the commission of management, the preservation of food, and the preeminence over the land, was a figure of this Joseph, as testified by the great Doctor Albert in the book "On the Sent," chapter 48.

The second is subsequent happening. Though it remains obscure to us, with the Scriptures silent, as to how he came to be called Joseph, it is certain that he became the spouse of God's Mother and was reckoned as the Father of her Son, which gifts surpass those granted to Abraham, Jacob, and Peter, to whom names were divinely given, and we are persuaded to believe the same about Joseph.

The third is the expression of significance. For Joseph means "increase" or "addition," as indicated in Genesis 30: "And she called his name, saying: 'May the Lord add another son to me.'" Here, the great Doctor, in the aforementioned chapter, says: "The property and significance of the name, which sounds like 'increase,' suits him most fittingly, who was exalted by this arrangement, in regards to himself, to his neighbor, and to God, by virtue of increase, the renown of fame, reverence and love of men, familiarity with the Mother of God, and the divine, as was thought, fatherhood."

These three reasons are explained in these words by divine Bernard, in his work "On the Sent," saying: "Thus, he was not the husband of the Mother, nor was he truly the Father of the Son, although certainly and necessarily, by dispensation, he was called and reckoned as both for a time. Yet from this title, one may infer the honor he merited from God, to be called and believed to be the Father of God. Consider from his proprietorship of this name, which means 'increase,' what kind of man this Joseph was; and at the same time, remember that lamb who was once sold in Egypt by the patriarch, and know that he not only bore his name but also acquired his chastity, attained innocence and grace."

For that Joseph, sold by his brothers' envy and taken to Egypt, prefigured the selling of Christ: this Joseph fled from Herod's envy, carrying Christ into Egypt. That Joseph, serving faithfully to his master, did not wish to violate the mistress: this Joseph, recognizing his mistress as the Mother of his Lord, faithfully protected her, and himself remained chaste. He was given understanding in the mysteries of dreams: this Joseph was made conscious and participant in heavenly sacraments. That Joseph kept grain preserved, not for himself, but for all people: this Joseph received the living bread from heaven to be preserved, both for himself and for the whole world.

There is no doubt that this Joseph was both faithful and good, to whom the Mother of the Savior was betrothed. A faithful and wise servant whom the Lord appointed as a comfort to his Mother, a nourisher of his flesh, and celestially, the only co-adjutor for His great plan on earth, faithful indeed." These are the words of Bernard.


CHAPTER 2

Objections against the previously mentioned arguments The great doctor, Albert, the purest light of all wisdom, with high intellect contemplating the merits, virtues, and gifts of the Mother of God, counters the arguments of the previous chapter with the following means. He states that it seems the spouse of the most blessed Virgin should not have been called Joseph. Just as a wheel is within a wheel, so is the Old Law within the New. Thus, it seems that the Virgin's marriage should have been prefigured somewhere in the Law. The Church interprets this as having been done in Esther and Ahasuerus. If therefore, that marriage represents this one figuratively, and those spouses as well, then these names should correspond to those names. But Esther's spouse is Ahasuerus; therefore, the spouse of Our Lady should have been called Ahasuerus. Also, Sarah, in old age and sterile, giving birth to a son against nature, to be sacrificed, is a figure of Our Lady, who bore a son beyond nature to be sacrificed on the cross. If Sarah signifies Our Lady, then the spouse of Sarah signifies the spouse of Our Lady; therefore, he should have been called Abraham. Likewise, if Our Lady was prefigured by Rebecca, then her husband should have been called Isaac. Similarly, if the Lord was represented by Samson, and his mother like the mother of Samson, then her spouse should have been called Manoah.

Furthermore, if Joseph means "increase," yet in this marriage, there is no increase caused by Joseph, therefore it is not appropriately called Joseph.

In response to the first four arguments, the same great Doctor provides a single adequate answer, saying: "Nor was it fitting for Joseph to be prefigured by someone who existed as a husband through carnal union, since he contracted a holier marriage without carnal union through a conjugal pact, and as a virgin spouse, he protected the Virgin, rendering the owed service, and was inseparably united with both the Mother and the Son with fatherly affection." So he states.

Answering the rest, he says: "We assert that one person in the Old Testament, because of many of his properties, sometimes prefigured many things. Hence Abraham, where it is said to him in Genesis 22: 'Take your son,' etc., prefigured God the Father, who did not spare his own Son. But where it is said to him in chapter 12: 'Leave your country and your kindred,' he prefigured the Son, who, having come forth from the Father, came into the world. And when it is said of him in chapter 18 that he sat in the door of the tent in the heat of the day, he prefigures the ancient fathers, who sat under the shadow of the Law and expected the incarnation of the Word with fervor of longing."

In a similar way, we say that Joseph in his sale, in liberation, in incarceration, and in the salvation of Egypt, prefigured the Lord. But in fidelity, chastity, revelation of mysteries, the commission of administration, conservation of food, and preeminence over the land, he was a figure of that Joseph.


CHAPTER 3


On the gift of the homeland of Saint Joseph Joseph was a Galilean by nationality. We learn from sacred scripture that Jews and Gentiles inhabited the province of Galilee, which was not far from Jerusalem. For in Isaiah 9, because of the habitation of the Gentiles, it is said: "Beyond Jordan, Galilee of the Gentiles." The fact that it was inhabited by Jews is evident from the evangelist Luke, who says in chapter 2: "And Joseph went up from Galilee, from the city of Nazareth, into Judea."

It was fitting that Joseph had this part of Judea as his homeland for three reasons. First, for the commendation of his office. For he was to raise the Savior of both Jews and Gentiles. As it is written in Romans 15: "I say that Jesus Christ was a minister of the circuмcision, and the Gentiles glorify God for his mercy." Second, due to the condition of the place. Jews and Gentiles, as mentioned, inhabited Galilee, and this was a people of ill repute among the Jews, as is reflected in John 1: "Can anything good come out of Nazareth?" It is to be noted that in all His principal deeds for the salvation of the human race, the Lord Jesus manifested why He came into the world. He chose to be born among sinners, to dwell among them, to be crucified between thieves, to first appear to the risen sinner, showing that He came into this world to save sinners. For this reason, He chose His reputed father from Galilee, from whose homeland He also emerged.

Third, because of the interpretation of his name. Galilee means revelation or passage. It was fitting for Joseph, to whom was made the revelation of the highest secret of God, which is the Word that, in the beginning, was with God and dwells in inaccessible light, which no one has ever seen, to be born in a homeland called "revelation." Such a grand revelation was not transient but abiding. For he touched the hidden Word of God with his hands and experienced it according to all internal and external senses and according to the intellective part. Therefore, the homeland of Joseph, named "revelation," was fitting for the most holy Joseph because of the revelation passively received. Also, the active revelation of the Word of God was made to the whole world through Joseph, for he nurtured and guarded it until the time it was to be manifested to all people. For the prophet David says: "All flesh shall see the salvation of God."

Galilee also means "passage." This name best suits the homeland of Saint Joseph, with whom divinity, clothed in human infancy, was nourished, guarded, and defended. By this wondrous, greatest, and incomprehensible passage, Joseph himself passed in mind from human ignorance into the knowledge of angels, who always desire to look into the incarnate divinity; from a low condition into the highest dignity, above all the fathers of the Old Testament, who desired to see even for one hour what the blessed eyes of Joseph saw for many years; from shadow into truth. For the Law was a shadow of things to come at the time of Christ: he passed from the shadow of the Law and figures and prophecies to complete truth. Joseph also passed from servitude into freedom: and into that freedom where he was accounted as the father of the highest King. Similarly, he passed from fear into love. For Joseph is not to be believed to have served God out of fear, once knowing the Word of God, because perfect charity casts out fear, but in the liberty of the children of God.

This passage undoubtedly was more joyful, more wondrous, and more beneficial to blessed Joseph than the passage of Jacob from the house of Laban to his homeland with wives Leah and Rachel, sons, flocks, and cattle. In this passage, Joseph immediately learned the distinction between the active and contemplative life, signified by the wives of Jacob. He also experienced the conversation of angels, and he led the firstborn of all the universe with him, Jesus, our Lord. Leah is indeed restless and troubled about many things; yet she was gentler, or rather as I believe, most gentle with Joseph, who, affected by supreme joys, served the Son of God.

Nor should the passage of the people of Israel from Egypt be deemed more excellent than this passage of Joseph. Those fathers indeed saw wonders in Egypt before Pharaoh, the divided sea, manna falling from heaven, the sun standing still, the walls of the city of Jericho leveled by the sound of trumpets: and these things occurred when they passed from Egypt to the Promised Land. But Saint Joseph beheld more marvelous things with mind and eyes in his passage. For he knew through his reputed son that the human race would be saved, as the angel of the Lord said in Matthew 1: "He will save his people from their sins." He knew that such salvation would not occur unless Pharaoh, that is, the devil with his army, would be overcome by signs and wonders and ultimately confounded by the waters of baptism. Christ was also the bread of angels, sweeter than manna descending from heaven, which Joseph indeed experienced.

This passage was more excellent than the Babylonian captivity. For that restored the ruined earthly Jerusalem by the Jews: this showed how the captive human race would be made free, and the new Jerusalem descended from heaven. Furthermore, the walls of the heavenly Jerusalem began to be restored. What more can be said? Those passages were earthly: this one was spiritual. Those were from nation to nation: this was from man to God. Those were beneficial to one nation: this one to every nation under heaven, and not only to the past but also to the present and future, making the heavens joyful, renewing the world, and enlightening the angels.

But the city of Joseph was Nazareth by birth and habitation, although by the origin of parents it was Bethlehem, as of the house and family of David. This, indeed, we conjecture from the conception of the Savior and the dwelling of Joseph. Divine Scripture states that Joseph lived in Nazareth. He was also named from that city, as it is read in John: "Is not this the son of the carpenter, Joseph, from Nazareth in Galilee?" The interpretation of the name "Nazareth" is fitting for the life and office of Saint Joseph. According to Blessed Jerome, Nazareth can be interpreted in two ways. Firstly, Nazareth means "flower," "branch," or "consecration." This interpretation suits Christ, as Isaiah 11 states: "A rod shall come forth from the root of Jesse, and a flower shall rise from his root." For with the appearance of Christ, the properties of a flower were experienced by the whole world: namely, the winter of the Old Law passed, the time for the renewal of human nature through the abundance of divine grace arrived, the fruits of heavenly gifts approached, the remedy of sacraments was concocted, refreshing the senses, deprived by the vanity of temporal things, with the good fragrance of virtue, ultimately coming for the crowning of sinners. These, indeed, are the properties of a flower, for which the city of Nazareth fittingly suited Christ the Lord.

Secondly, Nazareth is interpreted as "anointing," "healing," "guarding," or "separation." This interpretation aptly suits the life of Joseph, which was always pure due to his observance of virginity, abstinence from sins, and adherence to the divine law. It suits also his office. For he was the guardian and spouse of the immaculate Virgin, though separated as to the bed from her with whom he lived (as we believe), until the last hour: joined to her through continuous watchfulness, yet separated by angelic purity. For he knew not the bed, but persevered in the delights of virginity, anointed with supreme grace, pure with wondrous purity. He was the guardian of the earthly Paradise and separated from the impurities of the flesh. He was most clearly known by all the angels first and afterward revealed to mortals.

Do not, O reader of fine intellect, now seek from me the authority or extended reasoning for these words, for they will be pursued more extensively later: but approach your heart, and sitting within your inner house, you will recognize the truth of what is said more clearly than light, agreeing with these things and affirm that even greater things pertain to Saint Joseph. For the law of Christ, the Son of God, is written in the hearts of the faithful through the indwelling Holy Spirit: if you read therein, you will not lightly consider that we write less than the very truth.


CHAPTER IV: On the Gift of Saint Joseph's Genealogy; and why his genealogy is explained in the Divine Scriptures

Matthew, in the first chapter, recounting Joseph's genealogy, states as follows: "And Jacob begot Joseph, the husband of Mary, of whom was born Jesus, who is called Christ."

In the Gloss, it is remarked: After recounting the generations of the fathers, he concludes with the generation of Joseph, husband of Mary, for whose sake all the others are introduced, saying: "And Jacob begot Joseph." Thus, these patriarchal lines are enumerated on account of Joseph, Joseph on account of Mary, and Mary on account of Jesus, the Savior of the world. Hence, Chrysostom in his homily says: "Having set forth the forefathers and ending with Joseph, he adds 'the husband of Mary', indicating that for her sake, he placed both her and him in the genealogy."

Now, the question arises: since the Virgin Mary descended from an excellent and most noble genealogy, why is it not traced through her directly but through Joseph? The law was not to espouse a tribe from another tribe. Joseph, however, was a descendant of the Davidic line and considered righteous (as the divine Gospel testifies), and he would not have taken the virgin as his betrothed unless she descended from his lineage.

If it is asked why Divine Scripture does not customarily trace genealogies through women as it does for men, the response is that the female sex is regarded as less noble, naturally secondary, and first to sin, making it more fitting to symbolize works of infirmity. Hence the Apostle in 1 Timothy 2 says: "Let the woman learn in silence with all subjection. I permit not a woman to teach, nor to have dominion over a man; but to be in silence. For Adam was first formed, then Eve."

It does not contradict that the wicked are genealogized, because this occurs accidentally. The wicked, as wicked, are not genealogized, for when the active generation of someone is described, sometimes wicked and sometimes righteous are mentioned; all, insofar as they are good, originate naturally from the good of nature. The insertion of wicked origins also contains mystery, because Christ came to save what was lost and to preserve what was not yet corrupted. When, therefore, the origin of nature is discussed, grace is deservedly left aside, for it surpasses nature in causality, operational efficacy, and ultimate purpose.

I read something a year or two back, that St Joseph was truly the rightful heir to throne of Judea, and that by lineage He was truly the King of the jews via the line of David at the time of Christ's birth; The Throne was usurped by the Roman  puppet Herod who comitted the crimes of beheading John the Baptist and murdering tht Holy innocents ( today) .
In fact even though Jesus in His arrest and torture spoke civily to Pilate, not one word was uttered to Herod as he was an imposter to the throne of Joseph, His foster father.
Also Jesus did not start His ministry until Joseph was dead, meaning that the true earthly crown of King of the jews had been inherited by Christ, and in mockery of the jews, Pilate identified Him as such on the Cross.