Life of St. Joseph as Manifested to Mo. Cecilia Baij

Footnotes

1. The Venerable Mary of Agreda also writes of Jesus: "He came into this world comely and most perfectly formed" (Op. cit., toe. cit). [back]
2. The sacred writers are unanimous in affirming the physical beauty of Joseph, and they give many cogent reasons for it (see Card. Vives, op. cit., chap. 8). Among them is the one which points out that the Joseph of antiquity, who was merely the prototype of our Joseph, also was of comely countenance, and fair to behold" (Gen 39:6). With all the more reason", therefore, must it have been true also of the pre-figured one, i.e., of our Joseph.

The most persuasive reason, however, can be deduced from a consideration of the mission to which God had assigned St. Joseph. Since he was to become the spouse of Mary, and since there must be a natural communal relationship between husband and wife, and so a. similarity in gifts and qualities, Joseph necessarily

must have been handsome, considering that Mary was by far the fairest of all creatures and that God's operations are always perfect. Furthermore, was he not to be the putative father of Jesus, Who also was the fairest among the children of men? In order to achieve more perfectly the purpose of his father-son relationship it was necessary that there exist such a perfect resemblance to Jesus, and that his comeliness be outstanding, in fulfillment of the words of Scripture that "a man is known by his children" (Sir 11: 30).

A contemporary theologian has also written: "If I wish to obtain the proper conception of St. Joseph's beauty and attractiveness, even on the physical level, I need but consider the adorable model according to which God had formed him, just as He had done with Mary. By virtue of His birth, Jesus necessarily resembled Mary, even physically, in accord with the divine arrangements. However, Mary, Herself, had already been modeled after that rapture-impelling type, which Jesus represented. God wished Her to be the sweetest, holiest, and most perfect reflection of Jesus, reflecting the love of His heart, the beauty of His soul, and His physical attractiveness. I like, moreover, to believe as did some profound theologians like Gerson, that the same extraordinary providence with which God has surrounded the hypostatic order also served to provide a resemblance between Joseph and Jesus.

"After Mary there, is no other more beautiful replica of the Divine Infant than Joseph. Jesus shines in the world as the most perfect and adorable model of every true beauty, but He also shines superabundantly and with extraordinary power in His heavenly Mother and in him whom He was to call "father," so much so, that the Jews would naturally say of Him: "He is the Son of the carpenter" (Sauve, Le Culte de Ste, Joseph, Trois Elevat. 1). Gerson lauded the physical attractiveness of Joseph (Josephina Orat, vers. 161, seg, Romae 1905, p. 75) as follows:

"Between like-minded persons there exists a mutual affection, but respecting Joseph there is also ground to believe, that his features resembled those of Jesus. If not, how then could he have been assumed to be His father? And how could He have safeguarded the Mother's honor, if there had not existed such a similarity in appearance, between the supposed father and his Child?" [back]
3. "The birth of the saints," says St. Ambrose, "is reason for joy to many." "Habet sanctorum editio laetitiam plurimorum quia commune est bonum" (Lk 1:14). In fact, the angel who foretold to Zachary the birth of St. John the Baptist had said to him that "many will rejoice at his birth" (Lk 1:14). After His birth "neighbors and kinfolk heard that the Lord had magnified His mercy towards her, and they rejoiced with her" (Lk 1:58). Is it then surprising that the same thing also occurred at the birth of Joseph, who, after Mary, was destined to be the greatest of all saints, and a saint who was born for the benefit of everyone? [back]
4. According to some writers the gifts that Joseph received were:

1) The extinction of the fires of concupiscence, so that he might be more like the most holy virgin. So think P. Reiss, Josephin; Lucerne, Eulogy III, quoted in Trombelli, Vita di S. Giuseppe, p. 11; P. Salmerone, Bk. 3, tract 29; Canisius, De Maria S. S., 1, 2, chap. 13; Cartagena, Hom. Cathal. de Sacris Arcarus Deiparae Mariae et de Joseph, Hom. 18, p. 1; De Sanctiftcatione D. Joseph in Utero Matemo, t. 3, p. 312, Naples, 1860.

According to other writers the source of concupiscence was suppressed. So think Bernardino de Busti, Mariale, Part 3, Serm. 12, de Desponsat. Mariae, p. 2; Pelbarto von Themeswar, Stellar, L. I. P. 6. art. 3, c. 1, q. 3; Gerson, Orat. de Natiu. Virg. Mariae, 3rd Consid., quoted by Card. Vives, op. cit., p. 39, and P. Lepicier, De Sancto Joseph, p. 155.

2) He was confirmed in grace. So say Gerson, loc. cit.; Graziano, De S. Josepho, Bk. 5, chap. 5, tit. 1; Lepicier, op. cit., p. 160-161, and also other writers. [back]
5. The reader should take note of the statement that Joseph was granted the use of reason from birth. This was a most advantageous gift for the saint, and one very much in conformity with his future mission as spouse of Mary and putative father of Jesus. This enabled him to prepare himself for this mission from the very beginning of his life by corresponding with grace, and so increasing within himself the life of grace and its attendant holiness beyond that of any other saint. [back]
6. The Italian text reads: "Essendosi levata la macchia cheaveva contratto dal peccato originate, stando in grazia edamicizia di Dio, senza quella macchia che glie lo rendesse in qualche modo disgustoso, fu da Dio ornato di mold doni ed anche dell'uso della ragione..." [It is difficult to say for certain what Maria Baij intended to convey in this passage regarding the state of Joseph's soul before and after the circumcision. The Rev. Peter Bergamaschi initially interpreted the passage in such a way as to imply that Joseph was freed from original sin at the time of the circumcision, preceding the acquisition of the other gifts. It later became clear to him that such an interpretation was apparently mistaken, and that it really meant to convey the fact that Joseph had been freed from original sin previous to this occasion, presumably even before his birth, wherefore he appended another lengthy note at the end of the book to explain the matter. Though we have translated the passage in the text in such a way as to favor the second interpretation we do not wish to exclude all possibility of the former. Therefore, we have also included both notes from the book, the first being given below as section (a) and the second (slightly condensed) given as section (b).

Ordinarily we correlate "sanctification" with the achievement of holiness, usually arrived at after a prolonged struggle and purification, or as a result of martyrdom. The idea of an initial "sanctification," followed by a life emphasizing practice of virtue and involving further purification may therefore, indeed,present certain difficulties, and may even seem to be entirely incongruous. St. John the Baptist could well be cited as an example. Declared to be already sanctified" in his mother's womb, he later led a most austere life and finally suffered martyrdom. It may be helpful in cases of this kind to examine more closely the definitions of the two terms "justification" and "sanctification, " and the distinctions to be made in using and applying them.

Too often they are used very loosely and interchangeably, which is not always valid. In the Dictionary of Dogmatic Theology (Bruce, 1951, pp. 159 and 250), for instance, the distinctions between these terms is summarily outlined, and "sanctification" itself is apparently divided into three phases: 1) genetic - the passage from a state of sin to friendship with God, 2) static - the state of "sanctity in being or essence," wherein man elevated by sanctifying grace and its annexed gifts finds himself to be, 3) dynamic - the supernatural activity of the sanctified man striving to attain increasingly intense union with God. - Trans.]

(a) For the Jews, God had established the rite of circumcision as the means for the removal of original sin and the infusion of grace. However, grace was given not in virtue of the circumcision itself, but rather in virtue of the passion of Christ, of which the circumcision was merely the symbol or sign. Wherefore the Apostle said of Abraham: "And he received the sign of circumcision as the seal of the justice of faith which he had while uncircumcized" (Rom 4:11). "Justification," says St. Thomas, "was obtained through signified faith, not from the justifying rite of circumcision" (p. 3, q. 70, a. 4).

Thus also was St. Joseph freed from original sin and firmly established in grace as it is here brought out. However, such a declaration may not be well received by the pious reader who has been accustomed to hear it said that St. Joseph was sanctified in his mother's womb. Many writers have asserted this on the basis of the following reasons:

1) That this was due to the man chosen by God to become the true husband of Mary and putative father of Jesus.

2) Jeremias and St. John the Baptist had evidential been granted this privilege. With all the more reason, then, could it be considered to have been granted

St. Joseph, whose sanctity was greater than that of the other saints.

3) The Holy Spirit has designated St. Joseph as being "pre-eminently just," consequently, we must presume that he was also sanctified before his birth.

Nevertheless, the angelic doctor, while supporting the matter of the sanctification of St. John the Baptist and of Jeremias in their mother's womb, adds the following: "Without a corroboration from Scripture it is not to be believed that other saints were granted this

^privilege, because the privileges of grace which some enjoy over and above the common order of things are ordained to the utility of others" (p. 3, q. 27, a. 6), [On the other hand, St. Thomas also speaks of "fuller

graces of sanctification" being given at a particular time some individuals rather than to others (ibid).-Trans.]

Since nothing is said in the Scriptures nor in the writings of the Church (to which we usually turn when we desire to confirm some uncertain truth) which would definitely lead us to believe that he was indeed sanctifies before birth, we presume that this did not happen. Moreover, the favorable opinions which have been given on this matter do not have a solid foundation in sacred theology according to the statements of Benedict XIV (De Sew. Dei Beatificatione et Beatorum Canoniz, 1, IV, p. 2, G. 20, n. 31, p. 135, Patavii, 1743).

Wherefore, Suarez also wrote: "Still less do I think that what certain individuals have attributed to the saint, namely: that he was sanctified in his mother's womb, should be asserted or believed. This, and matters similar to it, should not be accepted without a very convincing reason and the approval of the authority of the Church or of the holy fathers" (De Mysteriis Vitae Christi, in p. 3, Disp. 8, Sec. 2, nn. 6 & 8).

Suarez continues, "Moreover, the reasons presented for the assertion that St. Joseph must have enjoyed this privilege seem to be inadequate. Firstly, though the mere fact of Joseph's special destiny indeed implies that he must have possessed an eminent degree of holiness, it was not necessary for this that he should be sanctified in his mother's womb. It is sufficient for him to have reached, after his initial justification, the degree of holiness commensurate to his mission. Secondly, is there any real certainty that Jeremias enjoyed this privilege? I, for one, do not believe it, and I base my conclusion on the interpretation of the words of Scripture: "Before thou earnest forth out of the womb, I sanctified thee" (Jer. 1:5). It has been acknowledged that the word "sanctificavi" in Hebrew also meant "to destine" or "to delegate to a mission," as can be seen from other passages (see Gen. 2, 3; Exod. 12, 2 and 40, 9; John 17, 19).

"Hence, Calmet wrote the following: "According to some of the fathers and many other commentators, it would seem more probably correct to say that in this instance, in speaking of Jeremias, "sanctificari" was used in the sense of being "destined" or "prepared" for something (Comm. in cap. 1 Hier., vers. 5, opp. t. VI Venet, 1763, p. 35). There remains, therefore, only the fact that Scripture ascribes to St. John the Baptist such a sanctification in his mother's womb. [St. Augustine had his doubts about this and had also offered another explanation for St. John's "leaping" in his mother's womb (Cf., St. Thomas, Summa, p. 3, q. 27, art. 6)-Trans.]

"But is it necessarily a fact that this privilege also determines the degree of holiness, thereby making St. Joseph less holy without it than was St. John the Baptist? No, indeed. At the time that St. John the Baptist resided within his mother's womb, the redemption had already been initiated; Jesus Christ was already then the Redeemer, and Mary, by Her act of acceptance, the co-redemptrix, circumstances which were non-existent in regard to St. Joseph.

"Furthermore, even the words of Scripture declaring Joseph to be a "just man" (Matt. 1:19) should not mislead us in this regard, for what is meant here is evidently his general state of justice, that is, his holiness, without any reference to a particular privilege, such as being already sanctified in his mother's womb (see Lepicier, op. dt, ed. ctt., pp. 143-50).

(b) "Apparently my original interpretation of the text by Maria Baij at this juncture was too cursory. After a more careful examination of this passage it becomes apparent to me that she actually acknowledges an earlier sanctification for Joseph (presumably in his mother's womb), and that she ascribes to the circumcision only the granting of many gifts, including that of the use of reason. This is also substantiated, it seems, by what is related in the preceding pages, namely: his extraordinary modesty, his avoidance of general demonstrations of affection, the prophetic dream of his parents, and the remarkable appearance of the three stars when he was conceived. It was gratifying to discover this, inasmuch as such an interpretation would be more in agreement with the majority of Catholic theologians and commentators. A letter from Canon John Valpondi di Bertinoro suggested the same thing and confirmed my own present opinion in regard to this passage. Moreover, Maria Baij indirectly suggested this conclusion at the very beginning of the book when she stated that St. Joseph was destined to resemble Mary in the realm of virtue. God could certainly do it, and Joseph's dignified position evidently calls for it. Both Mary and Jesus would also be honored by this, and furthermore we abhor the thought that the man who was to safeguard Mary's virginity and be the consort of this holiest of all women should actually for a period of nine months have been under the power of God's mortal enemy.

The tenses of the verbs used in the passage, undoubtedly, favor the interpretation which relegates the removal of original sin to some time in the past, rather than to just preceding the imparting of the special gifts.

"I have already presented a defense of the opinion of those who believe in St. Joseph's sanctification before birth in my Vita di Maria S.S., vol. 1, p. 301-2 and Vita di S. Giuseppe Secondo la Scrittura e la Tradizione. Among those mentioned there were: St. John Damascene (Officio Hierosolymitano S. Josephi), Gerson (Serm. de Nativ. B.V.M.), St. Bernardine of Siena (Serm. 1, de S. Josepho), Ecchio (Serm. de S. Josepho), Salmeron, Osorio, Morales (in Cap. 1 Matt., lib. 3, Tract 2), Giacomo di Valenza (tract. sup. Magnif.), Barradas (In festo S. Josephi Concord., lib. 7, 8), d'Argentan (Conferences sur less grandeurs de la Sainte Vierge, T.I.), Collet, St. Peter Canisius, St. Leonard of Port Maurice, St. Alphonsus Ligouri, Hallez, Ventura, and included as well most of the writers of our time." [back]
7. The reader may ask: If the source of concupiscence was extinguished or suppressed in St. Joseph, and if he was confirmed in grace, what need did he have of angelic protection? If he was placed in a state above that of the angels, was it not more appropriate that the angels would court him rather than guard him? To this we reply: St. Thomas, in speaking of the still innocent and interiorly fully-integrated Adam says that he needed angelic protection against external danger (p. 1, q. 113, art. 4), and that the most holy virgin Mary likewise did so, since She had to live upon this earth (p. 3, q. 30, art. 2)y For the same reason Joseph needed a guardian against external perils, inasmuch as he too was a sojourner. There was, however, a difference. To other sojourners the angels are given as true guides and as guardians, as superiors to an inferior. To Mary and Joseph, on the other hand, they were like an honor guard which cleared the way for them by removing external obstacles, and they were the bearers of God's lofty messages to them. This fact is also evident from the Gospels. [back]
8. [Swaddling bands were often used in conjunction with diapers, and the bands served as a substitute for clothing, but they were considered primarily to be a means of safeguarding the limbs from malformation in infancy. Such bands are still used today in certain countries, though to a more limited extent. The Italian text uses both terms almost interchangeably throughout the book, but in each instance the term used could presumably be assumed to include both diapers and bands.-Trans.] [back]
9. Bear these words in mind, for they constitute the explanation of the wondrous things which are related here about St. Joseph, and also of those which we will read about later on in this narrative. It is God Who molds St. Joseph and leads him by means of extraordinary graces and with a love of predilection to the eminence required of him who was to be the worthy consort of the Mother of God and also the virginal and lawful father of Jesus. [back]