St. Joseph of Cupertino: The dunce - 1603-1663

REV. ALBAN GOODIER, S.J.

If ever a tiny child began life with nothing in his favor it was Joseph of Cupertino; he had only one hopeful and saving quality — that he knew it.


St. Joseph of Cupertino
(1603-1663)

Other boys of his own age were clever, he was easily the dullest of them all. Others were winning and attractive, nobody ever wanted him. While they had pleasant things said to them, and nice things given to them, Joseph always wrote himself down an ass, and never looked for any special treatment. He went to school with the rest of the children in the village, but he did not succeed in anything. He was absent-minded, he was awkward, he was nervous; a sudden noise, such as the ringing of a church-bell, would make him drop his schoolbooks on the floor. He would sit with his companions after school-hours, and try to talk like them, but every time his conversation would break down; he could not tell a story to the end, no matter how he tried. His very sentences would stop in the middle because he could not find the right words. Altogether, even for those who pitied him, and wished to be kind to him, Joseph was something of a trial.

Ill fortune seemed to have set its seal on Joseph before he was born. His father, a carpenter by trade, was a good enough man in his way, but he was a poor hand at dealing with money; what little he earned seemed to slip at once through his fingers. At the very moment when his son came into the world his house was in the hands of bailiffs, and his effects were being sold up. Joseph was born in a shed at the back of the house, where his mother had hid herself out of very shame. With such a beginning Joseph had very poor prospects. As a child, utterly underfed and sickly, he was a very miserable specimen of humanity. He seemed to catch every disease that came his way; many a time he was at death's door, and, to tell the truth, if he had died it would have been a great relief to those responsible for him. Even his mother wearied of him. She, too, was good in her way, but she was hard by nature, and circumstances had made her harder; Joseph was ever in fault, and for every offense she punished him without mercy, according to her notions of a mother's duty. When he was little more than seven years old he developed a running ulcer which would not heal; and his mother was the more embittered against him, for now she supposed that even if the boy grew up he would probably be always to the family nothing but a burden.

Nobody wanted Joseph; even his mother did not want him; Joseph learnt this lesson very early and accepted it. He did not seem to want himself, he did not know what he wanted; at times he seemed scarcely to know what he was doing. So abstracted was he that he would forget his meals; and when his attention was called to the fact his only reply would be: "I forgot." Since he could make nothing of books, he was apprenticed to a shoemaker. It was of little use; Joseph was too much distracted, too much absorbed in other things not practical for work-a-day people; and he never learnt to make or mend a shoe. But he went on trying and his master tolerated him, merely to give the boy something to do.

At length, one day, in the midst of this aimless life, when Joseph was already seventeen years of age, there came into his village a begging friar. At once a new idea came into Joseph's mind. He could not be anything in the world, because he seemed incapable of learning anything; strangely enough this thought had never troubled him much. But surely he could at least be a friar, and go about begging his bread. Brains were not needed for such a life as that; and as for the life itself, it appealed to him with a strange fascination, as having an ideal of its own. Besides he had two uncles in the Order; that gave him hope and encouragement.

He was easily given leave to go away from his home and try; but to find entrance into a monastery was by no means so easy. He had done no studies worth the name, and therefore could not be received; many other reasons were easily forthcoming. He applied at one convent; and the door was closed to him at once; at another, and was told it was quite hopeless; at length he found a community which agreed to take him on trial as a lay-brother. But it was of no avail; with the best of intentions to be kind to him, the brethren found him a test of their patience. Not only was he very dull and difficult to teach, but his fits of piety and abstraction, which had been with him from the beginning, made him quite unbearable. He had a way of suddenly standing still in the midst of some occupation, and forgetting everything. He would go down on his knees in the most unlikely places, utterly oblivious of everything around him. He might be washing dishes in the scullery, he might be carrying food into the refectory; one of these fits of abstraction would come on, and down everything would crash in pieces on the floor. In the hope of curing him, bits of the broken plates were fastened to his habit, and he carried them about, as a penance, as a humiliation, as a reminder not to do the same again, but he did not mend. He could not even be trusted with serving out the bread, for the reason that he forgot the difference between brown bread and white.

It was of no use. Materially or spiritually Joseph's stay in the monastery could serve no good purpose; his habit was taken from him and he was told to go. That day, as he afterwards declared, was the hardest day in all his life; it looked as if everything in heaven and earth had conspired to shut him out; and he never forgot it. He used to say that when they deprived him of the habit it was as if they had torn off his skin. But that was not the end of his troubles. When he had recovered from his stupor on the road outside he found he had lost some of his lay clothes. He was without a hat; he had no boots or stockings, his coat was moth-eaten and worn. Such a sorry sight did he appear, that as he passed a stable down the lane some dogs rushed out on him, and tore what remained of his rags to still worse tatters.

Having escaped from the dogs, poor Joseph trudged along, wondering what next would happen. He passed some shepherds tending sheep. They took him for a dangerous character. When questioned he could give no account of himself and they were about to give him a beating; fortunately one of them had a little pity, and persuaded them to let him go free. But it was only to pass from one trouble into another. Scarcely had he gone a little further down the road when a nobleman on horseback met him. The latter could see in Joseph nothing but a suspicious tramp who had no business in those parts, and thought to hand him over to the police; only when, after examining him, he had come to the conclusion that he was too stupid to be harmful did he let him go.

At last, torn and battered and hungry, Joseph came to a village where one of his uncles lived. He was a prosperous tradesman there, with a thriving little shop of his own; and Joseph hoped he would find with him some kind of comfort, perhaps another start in life. But he was sadly disappointed. Nephews of Joseph's type, even at their best, are not always welcome to prosperous uncles, much less when they turn up unexpectedly, with scarcely a rag on their backs. Joseph's uncle was no better and no worse than others. He looked at the poor lad who stood before him, soiling his clean shop floor with his dirty, bare feet, disgracing himself and his house with his rags, and he was just a little ashamed to own him as a nephew. Evidently, he said to himself, the boy had inherited his father's improvident ways, and would come to nothing good. He was already well on the road to ruin; to help him would only make him worse. Besides, Joseph's father already owed him money; how, then, could he be expected to do anything for the son?

So instead of offering him assistance, Joseph's uncle turned upon him; blamed him for his sorry plight, which, he said, he must have brought upon himself; railed at him because of his father's debts, which such a son could only increase; finally pushed him into the street, without a coin to help him on his way. There was nothing to be done; he must move on; nobody wanted Joseph.

At last he reached his native town, and made for his mother's cottage. His father was still in difficulties; during Joseph's absence things had gone no better than before. He came to the door in fear and trembling, remembering well how both his father and his mother had long since tired of his presence. Still he would venture; it was the only place left where he might hope for a shelter and he must try. He opened the door and looked in; inside he found his mother, busy about her little hovel. Weary and footsore, hungry and miserable, no longer able to stand, he fell on the floor at his mother's feet; he could not speak a word, though his glistening eyes as he looked up at her were eloquent.

But they failed to soften his mother. She had gone through hard times enough and was unprepared for more. What? Had he come back to burden them, now when things were worse than ever? And further disgraced, besides, for had he not been expelled from a monastery? How the neighbors would talk, and scorn the mother for having such a son; an unfrocked friar, a ne'er-do- well, a common tramp, and that at an age when other youths were earning an honest livelihood! She could restrain herself no longer. As he lay at her feet she rounded on him.

"You have been expelled from a house of religious," she cried. "You have brought shame upon us all. You are good for nothing. We have nothing for you here. Go away; go to prison, go to sea, go anywhere; if you stay here there is nothing for you but to starve."

But she was not content with only words. She had a brother who was a Franciscan, holding some sort of office. In high dudgeon she went off to him, and gave him a piece of her mind about the way his Order had dismissed her son, and put him again on her hands. She appealed to him to have him taken back, in any capacity they liked; so long as she was rid of him, they could do with him what they chose. But as for readmission, the good Franciscans were immovable. Joseph had been examined before, and had been declared unsuitable; he had been tried, and had been found wanting; the most they could do was to give him the habit of the Third Order, and employ him somewhere as a servant. He was appointed to the stable; there he could do little harm. Joseph was made the keeper of the monastery mule.

And then the change came. Joseph set about his task since it was now clear that he could never be a Franciscan, at least he could be their servant. He said not a word in complaint; what had he to complain of? He told himself that all this was only what he might have expected; being what he was, he might consider himself fortunate to find any job at all entrusted to him. He asked for no relief; he took the clothes and the food they chose to give him; he slept on a plank in the stable, it was good enough for him. What was more, in spite of his dullness, perhaps because of it, Joseph had by nature a merry heart. However great his troubles, the moment a gleam of sunshine shone upon him he would be merry and laugh. The troubles were only his desert and were to be expected; when brighter times came he enjoyed them as one who had received a consolation wholly unlooked for, and wholly undeserved.

Gradually this became noticed. Friars would go down to the stable for one reason or another, and always Joseph was there to welcome them, apparently as happy as a lord. It was seen how little he thought of himself, how glad he was to serve; since he could not be a begging friar, sometimes in his free moments he went out and begged for them on his own account. His lightheartedness was contagious; his kindly tongue made men trust him; it was noticed how he was welcomed among the poorest of the poor, who saw better than others the man behind all his oddities. He might make a Franciscan after all. The matter was discussed in the community chapter; his case was sent up to a provincial council for favorable consideration; it was decided, not without some qualms, to give him yet another trial.

In this way Joseph was once more admitted to the Order, but what was to be done with him then? His superiors set him to his studies, in the hope that he might learn enough to be ordained, but the effort seemed hopeless. With all his good intentions he learnt to read with the greatest difficulty, and, says his biographer, his writing was worse. He could never expound a Sunday Gospel in a way to satisfy his professors; one only text seemed to take hold of him, and on that he could always be eloquent; speaking from knowledge which was not found in books. It was a text of St. Luke (xi, 27): "Beatus venter qui te portavit." Nevertheless he succeeded in being ordained, and the story of his success is one of those mysteries of grace, repeated in the lives of other saints, down to that of the Cure d'Ars in the last century, by which Christ Himself lets us see that for His priesthood He chooses "whom He will Himself," no matter what regulations man may make.

It came about in this way. Minor Orders in those days were easily conferred, and even the subdiaconate; but for the diaconate and the priesthood a special examination had to be passed, in presence of the bishop himself. As a matter of form, but with no hope of success, Joseph was sent up to meet his fate. The bishop opened the New Testament at haphazard; his eye fell upon the text "Beatus venter qui te portavit," and he asked Joseph to discourse upon it. To the surprise of everyone present Joseph began, and it seemed as if he would never end; he might have been a Master in Theology lost in a favorite theme. There could be no question about his being given the diaconate. A year later came the priesthood, and Joseph had again his ordeal to undergo. He was examined with a number of others One by one the first candidates were tested, and their answers were far above the average. At length the bishop, more than satisfied with what he had heard, cut the examination short, and passed the rest unquestioned. Joseph was among the fortunate candidates who were asked nothing, and was ordained along with the rest. He was twenty-five years of age.

There were many, by this time, besides the very poor who had come to realize the wonderful simplicity and selflessness of Joseph, hidden beneath his dullness and odd ways; a few had discovered the secret of his abstractedness, when he would lose himself in the labyrinth of God. Nevertheless he remained a trial, especially to the practical-minded; to the end of his life he had to endure from them many a scolding. Often enough he would go out begging for the brethren, and would come home with his sack full, but without a sandal, or his girdle, or his rosary, or sometimes parts of his habit. His friends among the poor had taken them for keepsakes, and Joseph had been utterly unaware that they had gone. He was told that the convent could not afford to give him new clothes every day. "Oh! Father," was his answer, "then don't let me go out any more; never let me go out any more. Leave me alone in my cell to vegetate; it is all I can do."

For indeed, as we have seen, Joseph had no delusions about himself; and his ordination did not make him think differently. He had been sorely knocked about in life, but he always understood that he deserved it. The poor in the villages, when he went among them to beg, showed him peculiar respect and friendship; but he always took this to mean that they looked on him as one of themselves, indeed rather less than they were, and they were kind to him out of pity. True he was a priest, but everybody knew how he had received the priesthood. He could assume no airs on that account. On the contrary, knowing what he was, he could only act accordingly. In spite of his priestly office, Joseph could only live the life he had lived before. He would slip down to the kitchen and wash up the dishes; he would sweep the corridors and dormitories; he would look out for the dirtiest work that others shirked, and would do it; when building was going on in the convent he would carry up the stones and mortar; if anyone protested, declaring that such work did not become a priest, he would only reply:

"What else can Brother Ass do?"

And when he got Brother Ass alone in his cell, he would beat him to make him work harder.

But now began that wonderful experience the like of which is scarcely to be paralleled in the life of any other saint. It was first in his prayer. Joseph's absent-mindedness, from his childhood upwards, had not been only a natural weakness, it was due, in great part, to a wonderful gift of seeing God and the supernatural in everything about him, and he would become lost in the wonder of it all. Now when he was a friar, and a priest besides, the vision grew stronger; it seemed easier for him to see God indwelling in His creation than the material creation in which he dwelt. The realization became to him so vivid, so engrossing, that he would spend whole days lost in its fascination, and only an order from his superiors could bring him back to earth. It would come suddenly upon him anywhere; as it were from out of space the eyes of God would look at him, or on the face of nature the hand of God would be seen at work, disposing all things. Joseph would stand still, exactly as the vision caught him, fixed as a statue, insensible as a stone, and nothing could move him. The brethren would use pins and burning embers to recall him to his senses, but nothing could he feel. When he did revive and saw what had happened, he would call these visitations fits of giddiness, and ask them not to burn him again. Once a prelate, who had come to see him on some business, noticed that his hands were covered with sores. Joseph could not hide them, nor could he hide the truth, but he had an explanation ready.

"See, Father, what the brethren have to do to me when the fits of giddiness come on. They have to burn my hands, they have to cut my fingers, that is what they have to do."

And Joseph laughed, as he so often laughed; but we suspect that it was laughter keeping back tears.

Then there came another visitation. In the midst of these ecstasies Joseph would rise from the ground, and move about in the air. In the church especially this would come upon him; he would fly towards the altar or over it, or to a shrine on a special festival. In the refectory, during a meal, he would suddenly rise from the ground with a dish of food in his hands, much to the alarm of the brethren at table. When he was out in the country begging, suddenly he would fly into a tree. Once when some workmen were laboring to plant a huge stone cross in its socket, Joseph rose above them, took up the cross and placed it in the socket for them. A little thing would suffice to bring about these levitation's; a word of praise of the Creator and His creature, of the beauty of the sky or of the trees on the roadside, and away Joseph would go.

Along with this went a power over nature, over the birds and beasts of the field, surpassing even that of his Father, St. Francis of Assisi; and Joseph used his power playfully, as St. Francis used it. There was a convent of nuns not far from the monastery, where Joseph sometimes called for alms. One day, when they had been good to him, he told them with a laugh that in return for their kindness he would send them a bird to help them in their singing. The next time they went to office, in flew a sparrow by the window. All the time they sang he sang too, when the office was over he flew away again. And so it happened every day, morning and evening the sparrow was there, as regular as any nun. But one day a sister, passing him by, gave him a push 'with her hand; the sparrow flew out at once and did not return any more. When next Joseph came to the convent, the sisters told him that the sparrow was gone, but they did not tell him the reason.

"He is gone, and quite right," said Joseph; "he did not come to you to be insulted."

However, he promised he would make amends to the sparrow; and in due time he appeared again, and joined in the office as before.

But that does not end the story of the sparrow. He would become so familiar that the nuns could play with him; one of them tied a tiny bell to his foot. All went well till Maundy Thursday; on that day he did not appear, nor during the rest of Holy Week. When Joseph called on Holy Saturday to receive his Easter offering, they told him the sparrow had gone.

"No wonder," answered Joseph, "I gave him to you to join in your music; you should not have made him a bell-ringer. Bells are not rung during these days of Holy Week. But I will see that he returns."

And he did. The sparrow returned, and did not leave again so long as Joseph remained in the neighborhood.

Let us take another story from the many that are found in the life of this servant whom God loved. Joseph had a special interest in the shepherds of the neighborhood; with people of that class he was always most at home. It was his custom to meet them every Saturday in a little chapel at a corner of the monastery grounds, and there recite with them the Litany of Our Lady and other prayers. His congregation was usually a large one, swelled by people from the village. One Saturday Joseph went to the chapel as usual, and found not a soul there. It was harvest time; shepherds and villagers were out in the meadows and had forgotten to tell him that that day they could not come. Joseph, knowing nothing of the reason, talked to himself about the fickleness of men in the service of God. As he spoke he looked down the valley in the distance. The sheep were in the fields, but there were no shepherds; only a few children to tend them. Joseph raised his voice.

"Sheep of God," he cried, "come to me. Come and honor the Mother of God, who is also your Mother."

Immediately the sheep all around looked up. They left their pasture, leaped over hedges and ditches, formed themselves into orderly companies, and gathered round Joseph at the chapel door. When all were assembled, Joseph knelt down and began:

"Kyrie eleison."
"Baa," answered the sheep.
"Christe eleison."
"Baa."
"Sancta Maria."
"Baa."

And so it went on till the litany was finished. Then Joseph stood and blessed his congregation; and the sheep went back to their pastures as if nothing unusual had happened.

Such were some of the stories the brethren had to tell one another of Joseph and his ways. There were many more, especially of miracles he wrought among the poor. He would touch blind eyes and they would see; he would lift up a sick child and it would be cured; he would write out the benediction of St. Francis and it would be passed round a village and work wonders. But there were some among the brethren, as there are always and everywhere, who did not believe in these things. They were incredible, they were impossible, they could not have occurred as the evidence declared. Besides, Joseph was not the kind of person to whom such things would happen; he had too many faults to be a saint, he lacked all kinds of virtues, he was generally a trouble in the community. Therefore he was an impostor, a maker of mischief, who "stirred up the people, beginning from Galilee even to that place." He was reported to the Vicar General; the Vicar General believed what was said, and Joseph was called to stand his trial before the inquisitors of Naples. The inquisitors examined him; after close testing they were unable to convict him of anything. Still they would not dismiss him; his case was at least doubtful, and they sent him for further examination to the General of the Order in Rome. The General received him, at first, with little favor. Generals of religious orders have enough to do, and more than enough to give them trouble, without being tried by such subjects as Joseph. Moreover, Joseph never could say anything for himself; if superiors were hard on him he was tongue-tied and could only submit. But this very submission, in this case, was his saving. Father General saw his humility; he began to doubt whether all was true that was said against him. In the end he himself took him to see the Holy Father; and in the Pope's presence as, perhaps, might have been expected, Joseph was humiliated by having another of his "fits of giddiness."

But for all that, though nothing positive could be proved against him, during the rest of his life Joseph was submitted to a new kind of trial. It was the beginning of his Passion, and it lasted to the end. The explanation is not quite clear. It may have been that the tribunal of the Inquisition doubted whether it was safe to allow him, with his strange power, and his strange character, to wander about at will. It was not certain whence these powers came; devotees might make of them more than they ought; yet others might take scandal at Joseph's peculiar ways; many were the arguments adduced to make it clear that he must be piously but firmly kept in safe custody. The Inquisition of Perugia received a peremptory order to take him at once from his own monastery and to hand him over to the Father Guardian of a Capuchin convent, hidden away among the hills, there to be kept in the strictest seclusion. For a moment, when he heard the sentence, Joseph shivered. "Have I to go to prison?" he asked, as if he had been condemned. But in an instant he recovered. He knelt down and kissed the Inquisitor's feet; then got into the carriage, smiling as usual as if nothing had happened.

Arrived at the convent, Joseph was treated with the strictest rigor. Under pain of excommunication he was forbidden to speak to anyone, except the religious around him. He was not permitted to write letters or receive them; he might not leave the convent enclosure; all intercourse with the outside world was cut off. Why all this was done Joseph did not know, and he never asked, but he wondered above all why he had been taken from his own Conventuals and delivered over to the Capuchins.

Nevertheless, in spite of all this care, he could not be hidden. In course of time it became known where he had been spirited away; and pilgrims who had learnt to revere him came to the place for the privilege of hearing his mass. He was transferred to another hiding-place, where again the same regulations were enforced. Here the same thing occurred, and once more he was taken away. For the last ten years of his life he seems to have lived virtually in prison, always being kept away from the crowds who persisted in seeking the man they proclaimed to be a saint.

Meanwhile within his places of imprisonment the same wonderful experiences continued. He would be shut up in his cell and he would see things going on elsewhere. He would kneel down to pray before a statue in the garden, and the friars would see him rise in the air, still in a kneeling position. They would come to speak to him, and would be surprised that he read their thoughts before they spoke; sometimes he would read there more than they wished him to know. One morning he came down to the church to say mass, and announced to the brethren about him that the Pope had died during the night. Another time he made the same announcement; the occasions were the deaths of Urban VIII and Innocent X.

In 1657, six years before his death, Joseph was given back to his own Conventuals, and by them was transferred to another place of seclusion, from which he never emerged. The regulations were the same, the surveillance, if anything, was stricter than ever. He was assigned a tiny cell apart from the community, and a little chapel in which he might say his mass apart from others. Indeed, scarcely anything else could be done. For years before he was secluded it had been impossible to admit him to office with the rest of the community, his ecstasies had become so frequent, and so continuous, as to throw all into disorder. For the same reason he had been made to take his meals apart. Now, in his last home, he was left to himself; and he lived, this dull man whom no one could teach, and no one wanted, almost continually wrapt up in the vision of that which no man can express in words.

But the time at last came for his release. When, in 1657, Joseph had been taken to his last place of confinement, he had said he would never leave it. He added one thing more for a sign. He told his companions that the first day on which he failed to receive communion would be the day on which he would die. And so it came about. On August 10, 1663, he was seized with an intermittent fever. So long as it was only intermittent he continued to rise every morning to say mass. The last day was the feast of the Assumption; on that day, says the Act of his canonization, he had ecstasies and experiences surpassing anything he had ever had before. Then he was compelled to take to his bed; but still he persisted in hearing mass when he could, and never missed communion. He became worse, and extreme unction was administered. When he had received it, he had one request to make, it was that his body should be buried in some out-of-the-way corner, and that it should be forgotten where it was laid. He fell into his agony. There came constantly to his lips the words of St. Paul: "Cupio dissolvi et esse cum Christo." Someone at the bedside spoke to him of the love of God; he cried out: "Say that again, say that again!" He pronounced the Holy Name of Jesus. He added: "Praised be God! Blessed be God! May the holy will of God be done!" The old laughter seemed to come back to his face; those around could scarcely resist the contagion. And so he died. It was September 18, 1663. He was just sixty years of age.

  

ACKNOWLEDGEMENT

Rev. Alban Goodier, S.J. "St. Joseph of Cupertino: The dunce - 1603-1663." from Saints for Sinners (New York: Image Books, 1959).

THE AUTHOR

The Most Rev. Alban Goodier (1869-1939) was a Jesuit who served for a time as Archbishop of Bombay, India. He was a well-respected writer and was renowned for his memorable aphorisms. He wrote over a dozen books, including Saints for Sinners and The School of Love.

Two of his other books, The Meaning of Life and Spiritual Excellence are currently available from Sophia Press.


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