Saint John of the Cross - Biographical Sketch
The following selection, a brief biography of St. John of the Cross, is taken from The Collected Works of St. John of the Cross, translated by Kieran Kavanaugh, OCD, and Otilio Rodriguez, OCD, with revisions and introductions by Kieran Kavanaugh, OCD. Revised edition, copyright 1991 by the Washington Province of Discalced Carmelite Friars, Inc. Published by ICS Publications, Washington, D.C.
The Early Years
On an unknown day, the month uncertain, in 1542, Juan de Yepes was born in a small town called Fontiveros, Spain. It lay on rocky and barren land in the central plateau of Old Castile midway between Madrid and Salamanca. With a population of about 5,000, the town included some small weaving shops. Juan's father, Gonzalo de Yepes, who belonged to a wealthy family of silk merchants in Toledo, had stopped in Fontiveros on a business journey to Medina del Campo, and there met Catalina Alvarez, a weaver of poor and humble background. Despite the difference in their status, the two fell in love and married in 1529. Shocked and disturbed by what they considered shameful - a marriage to a girl of low position - the merchant family disinherited Gonzalo. Deprived of financial security, he had to adapt to the drudgery of the poor, which in his case meant the lowly trade of weaving. Under these trying circumstances, both Gonzalo and Catalina had to find strength in their mutual friendship and intimacy.
The couple had three sons: Francisco, Luis, and the youngest, Juan (later to be known as St. John of the Cross). But John was little more than two years old when his father died, worn out from the terrible suffering of a long illness. Reduced to penury, the young widow - afflicted but courageous - set out with hope on a tiring journey to visit the wealthy members of her husband's family, to beg assistance in her dire need. Rejected by them, she had to manage as best she could on her own in Fontiveros. During this time John's brother Luis died, perhaps as a result of insufficient nourishment. Catalina then felt constrained to try elsewhere, abandoning her little home and moving to Arévalo, where things were hardly an improvement, and finally to Medina del Campo, the bustling market center of Castile, where she resumed her work of weaving.
Here John entered a school for poor children where he received an elementary education, principally of Christian doctrine, and had the opportunity to become an apprentice in some trade or profession. The school resembled an orphanage where the children received food, clothing, and lodging. At this time, the priest who was the director of the school chose John to serve as an acolyte at La Magdalena, a nearby monastery of Augustinian nuns. While on duty, the young boy assisted in the sacristy for four hours in the morning, and in the afternoons whenever the superior, the chaplain, or the sacristan needed him. As for the apprenticeships - in carpentry, tailoring, sculpturing, and painting - John showed no enthusiasm. Rather, his gentleness and patience led to the discovery of his gift for compassion toward the sick. Don Alonso Alvarez, administrator of the hospital in Medina for poor people with the plague or other contagious diseases, took an interest in John and enlisted his services as nurse and alms-collector.
Don Alonso also provided John with the opportunity for further study. At age 17, the bright young lad enrolled at the Jesuit school, where lectures in grammar, rhetoric, Latin, and Greek were the rule. The future poet came in contact with Latin and Spanish classics, a contact that was anything but superficial, since the Jesuits insisted on high standards and an abundance of exercises, reading, and composition. Becoming acquainted with classical imagery, the gifted pupil learned about literary technique and opened himself to the world around him. These years of hospital work and study, tasks that called for responsibility and diligence, complemented John's early experiences of poverty.
When John finished his studies, Don Alonso offered him a secure future: ordination to the priesthood and the post of chaplain at the hospital. In turn, the young man could have then assisted his mother and brother out of their poverty, a goal toward which he must have felt the strongest urgings. The Jesuits, who appreciated his intellectual gifts and piety, also made their overtures. But surprisingly, in 1563, at age 21, John entered the Carmelite novitiate recently founded in Medina. What prompted this unexpected decision was probably Carmel's contemplative spirit and its devotion to Mary, the mother of God.
Receiving the name Fray (Brother) John of St. Matthias, he passed his novitiate year, we can suppose, studying the Carmelite Rule and the order's ancient spirituality. In The Book of the First Monks, a medieval Carmelite work on the spirit of the order that John must have pondered over during his novitiate, the following teaching stands out:
The goal of this life is twofold. One part we acquire, with the help of divine grace, through our efforts and virtuous works. This is to offer God a pure heart, free from all stain of actual sin. We do this when we are perfect and in Cherith, that is, hidden in that charity of which the Wise Man says: "Charity covers all sins" [Prv. 10:12]. God desired Elijah to advance thus far when he said to him: "Hide yourself by the brook Cherith" [1 Kgs. 17:3-4]. The other part of the goal of this life is granted us as the free gift of God: namely, to taste somewhat in the heart and to experience in the soul, not only after death but even in this mortal life, the intensity of the divine presence and the sweetness of the glory of heaven. This is to drink of the torrent of the love of God. God promised it to Elijah in the words: "You shall drink from the brook." It is in view of this double end that the monk ought to give himself to the eremitic and prophetic life.
It must have been toward the end of 1564 that John of St. Matthias, after his novitiate year, arrived in Salamanca for studies in philosophy and theology. The sight of the university town with its churches and cathedrals, palaces and lordly estates undoubtedly thrilled him. In its period of greatest splendor, the university of Salamanca boasted professors of high prestige, large numbers of students from all parts of Spain, an emphasis on biblical and theological studies, and a variety of schools of thought. It ranked with the great universities of Bologna, Paris, and Oxford. There you would find Fray Luis de León, who taught theology in the chair of Durando; Mancio de Corpus Christi, a worthy successor of Vitoria and of Melchor Cano, who held the chair of Prime, the most important in the university; the Augustinian Juan de Guevara, who gave the afternoon lecture and whose explanations were called miraculous; Gregorio Gallo, in place of Domingo Soto, who took over the chair of Sacred Scripture; and Cristóbal Vela, who gave lectures on Scotus.
John's name appears on the matriculation records in the school of arts for three years. Knowledge has reached us about the courses that were offered there and the names of the eminent men who held professorships. Master Enrique Hernández, the author of a treatise on philosophy, taught the classes in natural philosophy; Francisco Navarro held the chair of ethics; Hernando Aguilera, who had worked out an astrolabe, reigned in the chair of astronomy; Francisco Sanchez taught grammar and even today is considered an authority on this subject; Master Martin de Peralta explained the Summulas (an introduction to logic); and Juan de Ubredo held the chair of music.
The statutes of the university prescribed the works of Aristotle for the arts course, but this merely meant that a text from the Philosopher was to be read at the beginning of the lecture; the professor could then go on to interpret it with full liberty, if not leave it aside entirely. It is not known, though, which classes John actually followed in the arts course.
In the school year 1567-68, John registered in theology. Again, no record tells of the courses he took. He would probably have assisted at the Prime lecture, which went on for an hour and a half, beginning early in the morning. At this lecture, the Dominican Mancio de Corpus Christi explained the Summa theologiae of St. Thomas Aquinas. He followed the method and style of the Dominican school initiated by Vitoria and Cano. It comprised a return to the sources (Sacred Scripture, the Fathers of the Church, and Aquinas) along with a concern for dealing with new themes and contemporary questions. This theology was expressed in sober and direct language. Whether John might have attended Gaspar Grajal's lectures in Sacred Scripture is a matter for speculation. At the time there was a lively struggle within the university over the interpretation of Scripture. The "scholastics," tenacious partisans of fidelity to the biblical tradition of the preceding centuries, opposed the "scripturists," who sought the literal sense of Scripture through development of scientific methods and the study of languages. Grajal was prominent among the "scripturists" and later, because of his ideas, was sent to prison for a time by the Inquisition.
Besides studies at the university, the Carmelite students, like all religious, had to study at home the doctors belonging to their own order, especially John Baconthorp (c. 1290-1348) - a grandnephew of Roger Bacon - who had taught at the University of Cambridge.
We are told that Fray John was remarkable for his "outstanding talent" and application, testimony bolstered by his appointment as prefect of studies while still a student. With this office went the obligation to teach class daily, defend public theses, and resolve objections that were raised.
But for some reason the brilliant young Carmelite was dissatisfied. Was it with the academic atmosphere where the pursuit of knowledge too easily turned into a pursuit of self-exaltation, a quest for titles, chairs, promotions, and awards? Was John beginning to discern there a stubborn attachment to familiar systems of thought, and a reluctance to admit the ultimate inadequacy of all speculations? Was this what he had sought in making his vows? In any case, his horizons lay elsewhere; he found his attention turning frequently to the purely contemplative Carthusians. Though John enjoyed his studies, the contemplative life that had originally attracted him to Carmel was now struggling for first place.
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