Author Topic: The age of St. Joseph (Read 37497 times)

flatearthtrads · « **on:** October 31, 2025, 09:55:06 AM »

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.

flatearthtrads · « **Reply #1 on:** **Yesterday** at 03:57:46 PM »

Just want to continue to post some chapters from this same book. Only the one above is about his age, but there are many other excellent chapters.

The following is Chapter XVI

**Concerning the gifts of the virtues accompanying the conduct of Saint Joseph.**

The Seven Heavenly Titles

The life of Saint Joseph radiated with seven heavenly titles: it was moral, pious, religious, virginal, angelic, and divine.

On Prudence and Justice

For in prudence, he was like another Joseph, whether when he lived among his brothers, when he was sold into Egypt, or when he gained authority in the house of Pharaoh. Saint Joseph, the father of the Savior, was no less distinguished among the Jews and Gentiles from his native city. He was an observer of the Divine Law of his forefathers, and as an exile in Egypt, he did not abandon the ways of the Lord.

Having become the reputed father of the Son of God and the spouse of the Queen of the world, he embraced with greater diligence the practice of prudence. He is confirmed as just by the testimony of God.
The justice of Saint Joseph was prefigured in the just Noah. As it is recorded in Genesis 6, Noah, because he was just and perfect, walked with God and governed the ark by divine command, in which mankind was saved. Noah is he who received with his hands the dove bearing the green olive branch, the sign of God's mercy. He saw the sign of the covenant between God and man.

However, the mysteries which the deeds of Noah signified in shadow befall Saint Joseph under the true sun. By his justice, he merited to be the spouse and head of the Blessed Virgin, prefigured in the ark of Noah. He attended with holy service the Blessed Virgin, carrying within her the Incarnate Word of God, the sign of human reconciliation with God. He saw with his own eyes the sign of the covenant between God and man, that is, Christ, and rejoiced, no longer fearing the deluge of human nature.

Likewise, prudence shone forth in the life of Saint Joseph, by which he remembered the past, deeply penetrated the present with keen understanding, and reflected on the future. This is especially explained in the Gospel words:

Quote

"Joseph, being a just man, and not willing to make her a public example, was minded to put her away privately."

These things will be explained more fully in their place. But who will assert that a virgin man throughout all his days lived without discipline? He was strong as death, whose great heart protected Christ unharmed against persecuting tyrants.

On Piety

The life of Saint Joseph is also to be regarded as thoroughly pious in every kind of piety. There are three kinds of piety: common, virtuous, and divine.
Of the common kind, the blessed Augustine says, in the tenth book of City of God:

Quote

"By common custom, the name of piety is also used for works of mercy. I believe this has occurred because God especially commands the performance of those things which he testifies are pleasing to Him instead of sacrifices. From this custom, it has come to pass that God himself is called pious."

Virtuous piety, according to Cicero, is that by which duty and diligent worship are given to those related by blood and kindred.

Divine piety is that which is enumerated among the gifts of the Holy Spirit. Saint Thomas says in the third of the Sentences, distinction 9, question 1, that piety as a gift consists of a certain benevolence beyond the human measure towards all. Religion, however, offers worship to God.

There is no doubt that the life of Saint Joseph was full of common piety, as Saint Bonaventure says: he sought sustenance through the art of woodworking, without doubt providing for himself, the Blessed Virgin, and Christ. Who would doubt that Joseph, if he could benefit his neighbors in anything, even those who were evil, did not offer them help? For he had an inner spirit teaching him such things.

He had the most loving spouse, the Blessed Virgin, ignorant of nothing; lastly, he had Christ, the true God, praising works of mercy, advising and supporting him. If you are holy with the holy, why would Joseph not become most pious with the most pious?

However, when it comes to the duty and diligent worship owed to those related by blood—namely Christ and the Blessed Virgin—we consider that we can never adequately describe them in writing. Joseph thought more attentively, acutely, and prudently, that he should in no way fail the Blessed Virgin and the infant Christ. He performed the same tasks more carefully, gratefully, and fervently.

On Religion and Virginity

No one of sound mind doubts that his life was religious. If religion offers worship to God, then the life of Saint Joseph was most religious, for he served Christ, the true God, day and night. The blessed Ambrose declared it credible that Joseph was just and perfect in all good works. It is also said that the blessed Jerome stated that it was customary for Saint Joseph to rise at midnight to pray with the Blessed Virgin. Such observance will be found reasonable by those serving God with joy.
It was likewise a virginal life that Joseph led, in vow, words, and action. Indeed, he had a vow of virginity, as mentioned; to which his virtuous life, replete with virginity, followed faithfully both in words and deeds. The constant conversations Joseph had with the Blessed Virgin encompassed all her purity.

To engage with philosophers and theologians is undoubtedly a pleasant thing, as their discourse on the most elevated matters is frequent. So delightful is this, that even some philosopher drawing his last breath wished to hear a debate, being exceedingly pleased.

The natural bliss of the human mind, as Aristotle testifies in the tenth book of Ethics, is when we touch the higher realities in understanding, especially separate substances, and most especially God. Hence the same Aristotle says, in the twelfth book of Animals:

Quote

"We desire more to know a little about the noble and highest things, even if we know them only probabilistically and topically, than to know much and with certainty about lesser things."

Thus, Joseph was a man of great intellect, further perfected by grace, frequently experiencing angelic appearances whose purpose is illumination. He gained knowledge of the most elevated matters from his spouse, whose words were sweeter than honey and the honeycomb. Wherefore, it is reasonable to believe that Saint Joseph did not stay away for long from such conversations.
O blessed man! O most chaste heart! O virginal mind, who among mortals experienced such solace in life!

On the Angelic Life

But now let us speak of his angelic life. His life was angelic in morals, association, intellect, will, office, and contemplation.
The manners of the blessed angels shine with all purity, excel in divine wisdom, and burn with heavenly charity. These three things are manifest in angels appearing to Abraham in Genesis 18:

Purity in food and drink;
Wisdom in revelation of hidden things, when they predicted Isaac would be born;
Charity when they showed they loved Abraham, in the person of God saying: "Shall I hide from Abraham what I am about to do?"

These same were shown by the angel Raphael in his association with Tobias: purity indeed in habit, wisdom in counsel, charity when he said: "I seemed to eat and drink with you, but I use invisible food and drink, which cannot be seen by man."
Therefore, the manners of Joseph are to be considered angelic, always breathing the purity of virginity, expressing divine wisdom while prudently executing angelic counsel, and burning with divine charity as he handled the true God with his hands. Is it possible for anyone standing before a great fire to grow cold? But our God is a consuming fire, before whom Joseph stood every hour.

With multiple appearances of angels to Joseph, as the Gospel preaches, we are forced to confess that he was in angelic company. We further argue familiarity with them from the fact that they used to address him by his name and surname, calling him: "Joseph, son of David."

Angelic intellects are naturally most excellent, with alternate illumination and divine vision. Aristotle states in the second book of On the Soul: "The gentle, that is, those noble in flesh, are suited by intellect." Joseph is most noble; therefore, he excels in intellect. He frequently received illuminations from angels, as is read in the Gospel. He was also instructed by the Blessed Virgin and by Christ.
What king, I ask, unless of unsound mind, would commit to someone not most wise, most diligent, and most faithful to govern what was most precious in the whole universe, namely, Christ, whom God handed over to Saint Joseph to govern, protect, and nourish?

I have affirmed, believe, and written by sound reason that he was most brilliant among all men of his time. Thus Joseph's will burst forth into flames of divine charity, by which all his works, words, movements, and duties were decorated most excellently.

A choir of angels always stands before God, some of whom are sent to minister because of those who will inherit salvation. Do you think Joseph ever voluntarily forsook the presence of Christ, whether in his infancy, boyhood, adolescence, or youth? To that same Christ, he likewise ministered with great joy of heart, even because of those who were to receive the inheritance of salvation. Wherefore, it follows that he led a life devoted to contemplation of Christ God, by which he enjoyed Him also when absent for various domestic business, so that his angelic life shone in him. For it is written of angels:

Quote

"For they always see the face of my Father who is in heaven" (Matthew 18:10).

On the Divine Life

Finally, the life of Joseph was divine above all mortals who have been and will be from the beginning of the world to the end. It was divine clearly by association, familiarity, or even perhaps by charity.
The association of Joseph represented the person of God the Father of all created through the Word, when he was thought to be the father of this same incarnate Word. He likewise conversed with Christ, the true God, with whom he ate and drank for many years and lived under the same roof. He was also the spouse of the Blessed Virgin, in whom the Holy Spirit, the true God, dwelt most fully.

The association of Saint Joseph, therefore, was divine among mortals by duty, habitation, and marriage. We praise and venerate the fathers of the Old and New Covenant because they had association with God:

God spoke to Noah;
Angels appeared to Abraham, bearing the person of God;
Jacob saw the Lord in a dream leaning on a ladder;
God spoke to Moses face to face, as a friend speaks to a friend;
Samuel heard the voice of the Lord calling him while a boy; in his advanced years, by frequent divine communication, he became so great that he anointed the kings of Israel;
David was caught up by the divine Spirit;
God appeared to Solomon in a dream, also bestowing wisdom on him above all mortals.
The prophets saw the Lord under various images and were therefore called Seers.
The apostles lived with Christ, their teacher and master.

Is it to be maintained that Joseph was inferior to these in his divine association? By no means.

We argue this especially from his familiarity with Christ God. For he saw the God-child of one day, whom he adorned, whose feet — I do not fear — he kissed, and to whom he offered all obedience according to the law of Moses; whom he took to Egypt, whom he nourished there for seven years with his mother.

Oh, how often, it must be believed, did Joseph, of great mind and fervent faith, take the infant Jesus into his arms, whom he admired, whom he kissed, whom he venerated as God, whom he loved with his innermost heart as his only son, resplendent with all love and dignity.

But when the Son of God began to utter human words, with what joys must Joseph have rejoiced? Oh, how often did he embrace the speaking child in his arms; trembling, he then worshiped him. Observe, I ask, how divine the life of Saint Joseph was, how with divine association, familiarity, and charity he seems, in a way to surpass the angels from whom we know the divine from sensory things.

For angels serve before God on high: but Joseph was above them, for he was called His father. Angels quake before God: Joseph embraced Him, held Him in his arms, and kissed Him. Angels always receive gifts from God: Jesus Christ received sustenance from Joseph. Angels proclaim divine teachings: Joseph carried the God-child, who seemed desirous to speak words, in his arms, smiled at Him, caressed Him, and was present to Him.

From all these facts, it is concluded beyond doubt that Joseph's life was also divine due to his most fervent love. Furthermore, if God loves those who love Him, Joseph, by his holy life, ought to be considered a friend of God. For whenever any saint is loved by the Lord, they are called a friend of God.

In the Old Testament, Moses, because of his meekness (for he was the meekest of men), was called a friend of God (Exodus 33).
David, because of his humility, found a man after God's own heart.
Likewise, God loved the Evangelist John for his virginity, and he was called the disciple whom Jesus loved.
John 11 also reads that the Lord loved Mary, Martha, and Lazarus, and it is known that this was because of their hospitality.
Moreover, blessed Nicholas, because of his mercy, was called a friend of God.

But all these traits were preeminently found in Saint Joseph. For he was of such gentleness and humility that he merited to be chosen as the spouse and perpetual virgin of that woman whose humility God regarded, who is proclaimed to be the mother of piety and gentleness. He practiced hospitality and mercy toward God, and with such joy that God Himself chose the house of Joseph and counted Himself among his family.
From these facts, it is evident, clearer than clarity, that all those specific virtues which excelled in the life of other men were also not lacking in blessed Joseph; rather, they were eminently present in him.

Author Topic: The age of St. Joseph (Read 37497 times)

flatearthtrads

The age of St. Joseph

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