Pope Benedict on Saint Joan of Arc
Joan was a being so uplifted from the ordinary run of mankind that she finds no equal in a thousand years. She embodied the natural goodness and valour of the human race in unexampled perfection. Unconquerable courage, infinite compassion, the virtue of the simple, the wisdom of the just, shone forth in her. She glorifies as she freed the soil from which she sprang.
Sir Winston Churchill
One of the examples of the direct intervention of God in human affairs, the brief history altering life of Saint Joan of Arc has attracted the admiration of the most unlikely of men, including the Protestant Sir Winston Churchill, and the agnostic Mark Twain who called his book on Joan of Arc the finest thing he ever wrote. She was not canonized until 1920, but almost all of her contemporaries who met her had no doubt that she was a saint sent by God. Some of the English who were present as she was burned at the stake cried out that they were all damned because she was a saint. Jean Tressard, the Treasurer of Henry VI, King of England, wrote the following soon after the execution of Joan: “We are all lost for it is a good and holy woman that has been burned. I believe her soul is in the hands of God, and I believe damned all who joined in her condemnation”. With Saint Joan humanity came into contact with a messenger from God, and the result to her was as predictable as it was lamentable. However, the outcome of her mission was exactly as she had predicted. The weak Dauphin that she had crowned would reign as Charles VII and end the Hundred Years War in victory for France, something that none of his contemporaries thought remotely possible before Joan embarked on her mission.
On January 26 of this year Pope Benedict spoke of Saint Joan:
Dear brothers and sisters,
Today I would like to speak to you about Joan of Arc, a young saint from the end of the Middle Ages, who died at age 19, in 1431. This French saint, quoted many times in the Catechism of the Catholic Church, is particularly close to St. Catherine of Siena, patroness of Italy and Europe, of whom I spoke in a recent catechesis. In fact they are two young women of the people, lay and consecrated in virginity, two committed mystics, not in a cloister, but in the midst of the most dramatic realities of the Church and of the world of their time. They are, perhaps, the most characteristic examples from among those “strong women” who, at the end of the Middle Ages, fearlessly took the great light of the Gospel to the complex vicissitudes of history.
We could place her next to the holy women who stayed on Calvary, close to Jesus crucified, and Mary, His mother, while the apostles fled and Peter himself denied Him three times.
In her times, the Church lived the profound crisis of the great Western schism, which lasted almost 40 years. When Catherine of Siena died, in 1380, there was a pope and an anti-pope. When Joan was born, in 1412, there was a pope and two anti-popes. In addition to this laceration within the Church, there were continuous fratricidal wars between the Christian peoples of Europe, the most tragic of which was the interminable 100 Years War between France and England.
Joan of Arc could not read or write, but she can be known in the depth of her soul thanks to two sources of exceptional historical value: the two trials she underwent. The first, the “Trial of Conviction,” contains the transcription of the long and numerous interrogations of Joan during the last months of her life (February-May of 1431), and includes the words of the saint herself. The second, the “Trial of Nullity of the Sentence,” or of “rehabilitation,” contains the testimonies of close to 120 eye-witnesses from all the periods of her life (cf. Procès de Condamnation de Jeanne d’Arc, 3 vol. And Procès en Nullité de la Condamnation de Jeanne d’Arc, 5 vol., Ed. Klincksieck, Paris l960-1989).
Joan was born in Domremy, a small village located on the border between France and Lorraine. Her parents were well-off farmers, known by everyone as very good Christians. From them she received a good religious education, with notable influence from the spirituality of the Name of Jesus, taught by St. Bernardine of Siena and spread in Europe by the Franciscans. To the Name of Jesus is always joined the Name of Mary and thus, in the framework of popular religiosity, Joan’s spirituality was profoundly Christocentric and Marian. From her childhood, she showed great charity and compassion toward the poorest, the sick and all who suffered in the tragic context of the war.
From her own words, we know that Joan’s religious life matured experientially beginning at the age of 13 (PCon, I, p. 47-48). Through the “voice” of the Archangel St. Michael, Joan felt called by the Lord to intensify her Christian life and also to commit herself personally to the liberation of her people. Her immediate response, her “yes,” was the vow of virginity, with a new commitment to sacramental life and to prayer: daily attendance at Mass, frequent confession and Communion and long periods of silent prayer before the Crucified or before the image of the Virgin. The compassion and commitment of the young French peasant girl in face of the suffering of her people became more intense because of her mystical relationship with God. One of the most original aspects of the holiness of this young girl was precisely the connection between mystical experience and political mission.
After the years of hidden life and interior maturation, the brief but intense two-year period of her public life followed: a year of action and a year of passion.
At the beginning of the year 1429, Joan began her work of liberation. The numerous testimonies show us this young woman who was only 17 years old as a very strong and determined person, capable of convincing unsure and discouraged men. Overcoming all obstacles, she met with the dauphin of France, the future King Charles VII, who in Poitiers subjected her to an examination by some theologians of the university. Their judgment was positive: They did not see anything evil in her, [finding] only a good Christian.
On March 22, 1429, Joan dictated an important letter to the king of England and his men who were besieging the city of Orleans (Ibid., p. 221-222). Hers was a proposal of true peace in justice between the two Christian peoples, in light of the names of Jesus and Mary, but this proposal was rejected, and Joan had to commit herself in the fight for the liberation of the city, which took place on May 8. The other culminating moment of her political action was the coronation of King Charles VII in Rheims, on July 17, 1429. For a whole year, Joan lived with the soldiers, carrying out among them a real mission of evangelization. Numerous are the testimonies about her goodness, her courage and her extraordinary purity. She was called by everyone and she herself described herself as “the maiden,” namely, the virgin.
Joan’s passion began on May 23, 1430, when she fell prisoner in the hands of her enemies. On Dec. 23 she was taken to the city of Rouen. Carried out there was the long and dramatic Trial of Conviction, which began in February of 1431 and ended on May 30 with the stake. It was a grand and solemn trial, presided over by two ecclesiastical judges, Bishop Pierre Cauchon and the inquisitor Jean le Maistre, but in reality led entirely by a large group of theologians of the famous University of Paris, who took part in the trial as consultants. They were French ecclesiastics who had political leanings opposed to Joan’s, and who thus had a priori a negative judgment on her person and her mission. This trial is a moving page of the history of sanctity and also an illuminating page on the mystery of the Church that, according to the words of the Second Vatican Council, is “at the same time holy and always in need of being purified” (Lumen Gentium, 8). It was the dramatic meeting between this saint and her judges, who were ecclesiastics. Joan was accused and judged by them, to the point of being condemned as a heretic and sent to the terrible death of the stake. As opposed to the holy theologians who had illuminated the University of Paris, such as St. Bonaventure, St. Thomas Aquinas and Blessed Duns Scotus, of whom I have spoken in other catecheses, these judges were theologians lacking in charity and humility to see in this young woman the action of God. Jesus’ words come to mind according to which the mysteries of God are revealed to those that have the heart of little ones, while they remain hidden from the learned and wise who are not humble (cf. Luke 10:21). Thus Joan’s judges were radically incapable of understanding her, of seeing the beauty of her soul: They did not know they were condemning a saint.
Joan’s appeal to the pope’s intervention on May 24 was rejected by the court. On the morning of May 30 she received holy Communion for the last time in prison, and immediately after she was taken to her ordeal in the square of the old market. She asked one of the priests to put in front of the stake the cross of the procession. Thus she died looking at Jesus crucified and pronouncing many times and in a loud voice the Name of Jesus (PNul, I, p. 457; cf. Catechism of the Catholic Church, 435). Almost 25 years later, the Trial of Nullity, opened under the authority of Pope Calixtus III, concluded with a solemn sentence that declared the condemnation null and void (July 7, 1456; PNul, II, p. 604-610). This long trial, which includes the statements of witnesses and judgments of many theologians, all favorable to Joan, highlights her innocence and her perfect fidelity to the Church. Joan of Arc was canonized in 1920 by Benedict XV.
Dear brothers and sisters, the Name of Jesus, invoked by our saint up to the last moments of her earthly life, was like the breathing of her soul, like the beating of her heart, the center of her whole life. The “mystery of the charity of Joan of Arc,” which so fascinated the poet Charles Peguy, is this total love of Jesus, and of her neighbor in Jesus and for Jesus. This saint understood that love embraces the whole reality of God and of man, of heaven and of earth, of the Church and of the world. Jesus was always in the first place during her whole life, according to her beautiful affirmation: “Serve God first” (PCon, I, p. 288; cf. Catechism of the Catholic Church, 223).
To love Him means to always obey His will. She said with total confidence and abandonment: “I entrust myself to my Creator God, I love Him with my whole heart” (Ibid., p. 337). With the vow of virginity, Joan consecrated in an exclusive way her whole person to the one Love of Jesus: It is “her promise made to our Lord to protect well her virginity of body and soul” (Ibid., p. 149-150). Virginity of soul is the state of grace, the supreme value, for her more precious than life: It was a gift of God that she received and protected with humility and trust. One of the best known texts of the first trial has to do with this: “Asked if she knew that she was in God’s grace, she replied: ‘If I am not, may it please God to put me in it; if I am, may it please God to put me there'” (Ibid., p. 62; cf. Catechism of the Catholic Church, 2005).
Our saint lived prayer as a form of continuous dialogue with the Lord, who also enlightened her answers to the judges, giving her peace and security. She prayed with faith: “Sweetest God, in honor of Your holy Passion, I ask You, if You love me, to reveal to me how I must answer these men of the Church” (Ibid., p. 252). Joan saw Jesus as the “King of Heaven and Earth.” Thus, on her standard, Joan had the image painted of “Our Lord who sustains the world” (Ibid., p. 172), icon of her political mission. The liberation of her people was a work of human justice, which Joan carried out in charity, out of love for Jesus. Hers is a beautiful example of holiness for the laity who work in political life, above all in the most difficult situations. Faith is the light that guides every choice, as another great saint would testify a century later, the Englishman Thomas More. In Jesus, Joan also contemplated the reality of the Church, the “triumphant Church” of Heaven, and the “militant Church” of earth. According to her words, Our Lord and the Church are one “whole” (Ibid., p. 166). This affirmation quoted in the Catechism of the Catholic Church (No. 795), has a truly heroic character in the context of the Trial of Conviction, in face of the judges, men of the Church, who persecuted her and condemned her. In the love of Jesus, Joan found the strength to love the Church to the end, including at the moment of her conviction.
I am pleased to recall how St. Joan of Arc had a profound influence on a young saint of the modern age: Thérèse of the Child Jesus. In a completely different life, spent in the cloister, the Carmelite of Lisieux felt very close to Joan, living in the heart of the Church and taking part in the sufferings of Jesus for the salvation of the world. The Church has joined them as patronesses of France, after the Virgin Mary. St. Thérèse expressed her desire to die like Joan, pronouncing the Name of Jesus (Manuscript B, 3r); she was animated by the same love for Jesus and her neighbor, lived in consecrated virginity.
Dear brothers and sisters, with her luminous testimony, St. Joan of Arc invites us to a lofty level of Christian life: to make prayer the guiding thread of our days; to have full confidence in fulfilling the will of God, whatever it is; to live in charity without favoritisms, without limits and having, as she had, in the love of Jesus, a profound love for the Church. Thank you.