Month: September 2023

September 15 is the Feast of Our Lady of Sorrows. Catholics believe that the Virgin Mary suffered seven great sorrows in her life, connected with the life of her Son Jesus. On this day, we pray with all our hearts while meditating upon the sorrows of the Blessed Virgin.

The beginning of the devotion to Our Lady of Sorrows

Catholics had a tradition and custom of praying to Our Lady of Sorrows long before this feast was officially established by the Church.

In 1221, at a monastery in Schönau, Germany, the first altar to Our Lady of Sorrows was set up. Around the same time, the “Stabat Mater,” a Gregorian hymn to Our Lady of Sorrows, was composed by the Franciscan Order.

Our Lady of Sorrows and the Servite Friars

Around 1233, in Italy, seven sons of noble families left Florence for Mount Senario, where they began a life of seclusion. Their spirituality attracted more and more people who wanted to live as they did, and the Order of Servites was born. Their Order, which is officially known as “The Servants of the Blessed Virgin Mary,” was especially devoted to the sorrows of Our Lady. To spread their devotion to Our Lady of Sorrows, they composed prayers to her, and designated September 15 as her special feast day.

The Chaplet of Prayer to Our Lady of Sorrows

One of the devotions propagated by the Servite Order is the Chaplet of the Seven Sorrows. To pray this Chaplet, we begin with an Act of Contrition, such as the following:

“O my God, I am heartily sorry for having offended thee, and I detest all my sins, because I dread the loss of Heaven and the pains of Hell, but most of all because I have offended thee, my God, who art all good and worthy of all love. I firmly resolve, with the help of thy grace, to confess my sins, to do penance, and to amend my life. Amen.”

Then we meditate on the Seven Sorrows, while offering one Our Father and seven Hail Mary’s for each Sorrow. The Seven Sorrows are:

1. The Blessed Virgin is grieved by the prophecy of the aged Simeon.

2. The Blessed Virgin flees to Egypt with Joseph and her Son.

3. The Blessed Virgin, on her return from the Temple, loses her Son.

4. The Blessed Virgin meets her Son carrying his Cross.

5. The Blessed Virgin stands at the foot of the Cross.

6. The Blessed Virgin holds the corpse of her Son.

7. The Blessed Virgin beholds her Son buried in the tomb.

Finally, in remembrance of Our Lady’s tears, we say three Hail Mary’s.

At the end of the Chaplet, it is customary to add the following prayer:

“Pray for us, Virgin most sorrowful,

That we may be made worthy of the promises of Christ.

Let us Pray.

Let intercession be made for us, we beseech thee, O Lord Jesus Christ, now and at the hour of our death, before the throne of thy mercy, by the Blessed Virgin Mary, whose most holy soul was pierced by a sword of sorrow in the hour of thy bitter passion. Through thee, Jesus Christ, Savior of the world, who with the Father and the Holy Ghost livest and reignest one God, world without end. Amen.”

The Seven Promises of Our Lady

“I look around at all who are on earth, to see if by chance there are any who pity Me, and meditate upon My Sorrows; and I find that there are very few. “　- A Message from Our Lady to St. Bridget

In the 14th century, Our Lady appeared to St. Bridget of Sweden, lamenting that many people did not care about her (Our Lady’s) sorrows. Our Lady made seven promises to St. Bridget, regarding the graces which would be bestowed on those who pray the Chaplet of Sorrows daily. These are the seven promises:

1. “I will grant peace to their families.”
2. “They will be enlightened about the divine Mysteries.”
3. “I will console them in their pains and I will accompany them in their work.”
4. “I will give them as much as they ask for as long as it does not oppose the adorable will of My divine Son or the sanctification of their souls.”
5. “I will defend them in their spiritual battles with the infernal enemy and I will protect them at every instant of their lives.”
6. “I will visibly help them at the moment of their death. They will see the face of their Mother.”
7. “I have obtained this grace from My divine Son, that those who propagate this devotion to My tears and sorrows will be taken directly from this earthly life to eternal happiness, since all their sins will be forgiven and My Son will be their eternal consolation and joy.”

 (Source: https://ourladysorrows.com/seven-promises/)

Changes in the feast of Our Lady of Sorrows since the 18th century

In 1727, Pope Benedict XIII (reigned 1724-1730) instituted the feast of Our Lady of Sorrows on the Friday before Palm Sunday, and both he and Pope Clement XII (reigned 1730-1740) encouraged the faithful to pray the Chaplet of the Seven Sorrows.

In 1809, Pope Pius VII was taken prisoner by Napoleon. In 1814, the Pope regained his freedom, and, after his triumphant return to Rome, gave thanks to God by proclaiming September 15 to be a second feast of Our Lady of Sorrows. September 15 was an appropriate day for that feast, because it comes one day after the feast of the Exaltation of the Holy Cross on September 14.

Thus, in every year there were two feasts of the Cross, one in spring (Good Friday) and one in autumn (the Exaltation of the Holy Cross), and each one had a nearby feast of Our Lady’s Sorrows, to represent our Lord’s Mother standing by his Cross.

In 1955, Pope Pius XII eliminated the feast on the Friday before Palm Sunday. The feast on September 15, however, was left intact, and, even after the extensive liturgical changes which were made in 1969 and the following years, it has remained on the Church’s calendar to this day.

Our Lady of Sorrows and Father Sidotti

Be gracious to me, O God,

     for men trample upon me;

     all day long foemen oppress me;

my enemies trample upon me all day long,

     for many fight against me proudly.

When I am afraid,

     I put my trust in thee.

In God, whose word I praise,

     in God I trust without a fear.

     What can flesh do to me?

 – Psalm 56: 1-4

In Japan, there is a famous painting of Our Lady of Sorrows, believed to have been painted by an Italian artist. The painting is commonly known as “Our Lady of the Thumb.” It belonged to the Italian missionary Giovanni Battista Sidotti, the last priest to be martyred in Japan.

Father Sidotti disguised himself as a samurai in order to enter Japan

Fr. Sidotti was born in 1668, in Palermo, Sicily. Determined to follow the path of a clergyman, he obtained degrees in philosophy and theology at the Jesuit University of Palermo, and at Sapienza University, also in Palermo.

When Fr. Sidotti heard about the many martyrs in Japan, he decided to go there as a missionary. Having obtained from Pope Clement XI permission to go to Japan, he first went to Manila, where there was a Japanese settlement. There he learned the Japanese language and customs, procured some Japanese currency, disguised himself as a samurai, and headed for Japan.

On October 11, 1708, Fr. Sidotti succeeded in landing on the island of Yakushima. In his black cotton sack was a painting of “Our Lady of the Thumb,” in addition to Mass utensils, a crucifix, and a few personal items. He was discovered soon after landing.

Captured, the priest Sidotti was carried in a basket 400 ri (about 1571 km/ 976 miles) to Edo (now Tokyo). During this long journey, his legs became so weak that when he finally arrived in Edo, he was unable even to stand.

Interaction between Priest Sidotti and Hakuseki Arai

Upon his arrival in Edo, Fr. Sidotti was interrogated by Hakuseki Arai (a military leader, politician, and scholar). At that time, Arai made a copy of Sidotti’s picture of the Virgin, and wrote, “The eyes are sunken, the bridge of the nose is high, and the face is full of charm.”

Hakuseki Arai was impressed by the personality and culture of the priest as he conversed with him. Instead of torturing him, he placed him under house arrest in the “Christians’ House” in Myogadani (present-day Kohinata, Bunkyo-ku, Tokyo). Arai wrote about his interactions with Sidotti at this time, in a book called Seiyo Kibon (Western History), circa 1713, and in another book, called Sairan Iigon (The Rule of the Saints), circa 1725.

Fr. Sidotti chose martyrdom.

Although Sidotti was treated exceptionally well for the time, missionary work was strictly forbidden. However, he secretly baptized an elderly couple, Chousuke and Oharu, who were caring for him. Later, it came to light that they had been baptized, when they were found wearing wooden crosses in the magistrate’s office. Both of them, together with Fr. Sidotti, were transferred to a small underground room.

On October 21, 1714, at the age of 47, Fr. Sidotti was martyred. The elderly couple was martyred along with him. It is said that Fr. Sidotti continued to encourage Chousuke and Oharu up to the moment of his death. The remains of the priest and his fellow victims were buried by the back gate of the “Christians’ House.”

In the description of this incident on the website of the Giovanni Treccani Institute (which contributes to the dissemination of Italian science, literature, and art), no mention is made of an underground room; the site says rather that the three martyrs were locked in a small pit filled with the smell of decay. It also lists several different sources for Fr. Sidotti’s date of death.

Japanese National Treasure Nicknamed “Our Lady of the Thumb”

The painting belonging to Fr. Sidotti of our lady wearing a blue veil and having a small teardrop on her cheek is now in the collection of the National Museum in Tokyo.

The Virgin wears a purple garment under a blue veil. In Catholicism, purple is the liturgical color used on Good Friday and during the fasting season of Lent. (Black, on the other hand is used on All Souls’ Day, and for funerals) In this painting, the Virgin is clad in purple, which suggests that she is saddened by the Sufferings of her Son Jesus, and by the sins and sufferings of all mankind.

Was Carlo Dolci the artist who painted the Madonna of the Thumb?

Carlo Dolci (1616-1686) was known as a devout Catholic during his lifetime, and his religious zeal made him an emotional painter of his subjects. The “Madonna of the Thumb” in Japan is commonly considered likely to be Dolci’s work, because the style and composition are similar to his known works.

In particular, there is another painting known as the Madonna of the Thumb, in the Galleria Borghese, Italy, which is by Dolci, and shows remarkable similarities to the painting carried by Sidotti. Both paintings show emotional deep faith and devotion to Our Lady of Sorrows.

It has not been confirmed, however, that the painting once in Fr. Sidotti’s possession is, in fact, a genuine work of Carlo Dolci; it could also be the work of his daughter, Agnese Dolci (1635-1686), who also worked in his workshop. Her work is very similar in style to Carlo’s, making it very difficult to attribute their works correctly.

Bones of Father Sidotti Found

On July 24, 2014, a Salesian friar, Renato Tassinari, conducted a thorough investigation of the previously identified human remains at the “Christians’ House” in Bunkyo Ward, Tokyo. Three sets of human remains were discovered at the site. Mitochondrial DNA analysis identified one set of remains as having come from Tuscany, Italy. Further investigation confirmed that the individual was over 170 cm tall, matching the documented height of Fr. Sidotti (175.5-178.5 cm), and thus confirming his identity.

It is reported that this person (Fr. Sidotti) had been buried in the ground in a Christian manner, and that there was a cross-shaped inscription on the gravestone. Using his skull, the National Science Museum has reconstructed Fr. Sidotti’s face. The result can be seen in the above video, starting at the 23-second mark. After a lapse of about 300 years, the face of a missionary who had a great impact on Japanese history has been revealed.

For Sidotti and his two companions, “the cause is opened.”

In 2019, the process was initiated (“the cause was opened,” in technical terms) that may someday lead to the canonization of Fr. Sidotti and his two fellow martyrs, Chousuke and Oharu. Fr. Mario Torcivia, Fr. Mario Canducci O.F.M., and Fr. Noboru Tanaka are involved in the investigative process.

At the 2019 Sophia University symposium on Fr. Sidotti, Fr. Mario Torcivia (who, like Fr. Sidotti, is from Palermo) said the following:

“Father Sidotti was a man of strong faith who wanted to work as a missionary in Japan. He was determined not to abandon Christianity, even at the cost of his life. …I hope that both Chosuke and Haru, having been brought to the glory of God, will be recognized as noble martyrs, and that they will be known again to the people of this beautiful country.

Fr. Sidotti gave his life for the baptism of two faithful followers

But we are not of those who shrink back and are destroyed, but of those who have faith and keep their souls.

– Hebrews 10:39

A non-Christian Japanese said to one of my acquaintances that it was a shame that Fr. Sidotti decided to baptize Chosuke and Oharu, since their lives would have been spared had he not done so. This opinion, which was spoken out of sympathy for Chosuke and Oharu, may have been based on the belief that Fr. Sidotti, in his missionary zeal, baptized them forcefully. However, such a thing would have been impossible for Fr. Sidotti, who remained faithful to Christ and the Church to the very end.

Baptism in the Catholic Church is given on the basis of the freely-willed request of the individual. It is strictly forbidden by Church law to baptize an adult who does not wish to be baptized. When Fr. Sidotti baptized Chosuke and Oharu, it was because Chosuke and Oharu wished him to do so. Now that all three of them are in Heaven, they surely do not regret their decision.

In response to Hakuseki Arai’s interrogation, Fr. Sidotti said, “I came here to preach Christianity, and to help people.” As a priest, his God-given mission was the salvation of souls. To fulfill that mission, in accordance with the Gospel, he sold all his possessions (Matthew 13:45, 19:21), made disciples and baptized them (Matthew 28:19), and gave his life (John 15:13).

Mario Kandowicz, a researcher of Sidotti’s life, said of him that “it was a great joy for him to baptize Chosuke and Oharu. No doubt he went to his death willingly, knowing that the day would come when the Gospel would be preached in Japan openly.”

The Virgin’s heart pierced by a sword

and Simeon blessed them and said to Mary his mother,
“Behold, this child is set for the fall and rising of many in Israel,
and for a sign that is spoken against
(and a sword will pierce through your own soul also),
that thoughts out of many hearts may be revealed.”

– Luke 2:34-35

In his Encyclical Salvifici Doloris (February 11, 1984), Pope St. John Paul II explained that God sometimes uses sorrow to help us know Him more deeply.

In the Gospel for the Feast of Our Lady of Sorrows, we find the words of Simeon to the Blessed Virgin (Luke 2:34-35). There it is said that many of the thoughts that are in the hearts of men will be revealed, and that a sword will pierce the heart of Mary. The Passion and Martyrdom of Fr. Sidotti and the elderly couple must have been a cause of great joy to our Lady (since it brought about the salvation of their souls), and at the same time a cause of deep sorrow. And Our Lady of the Thumb must have been most saddened by the sinfulness of the Japanese people.

Sidotti Memorial Church

On February 14, 1988, the Sidotti Memorial Church was built on the cape where Fr. Sidotti landed. The church was completed through the late Father Contarini of the Xaverian Missionaries, who was so impressed by Fr. Sidotti that he moved from Italy to Yakushima. In the church is a stained glass window depicting Our Lady of the Thumb.

The Salesian Himon’ya Catholic Church in Meguro, Tokyo, was also named after the Virgin of the Thumb, and is called “The Church of Our Lady of Edo.” It houses a replica of the “Our Lady of the Thumb” painting.

I pray that someday the original painting brought by Fr. Sidotti will be formally installed in that church, and that a Mass for Our Lady of Sorrows will be offered there.

Source: One version of the Chaplet of Seven Sorrows can be found at number 383 of the Pre-Vatican II “Raccoltà” or Manual of Indulgences (Sacra Paenitentiaria Apostolica. Enchiridion Indulgentiarum… Typis Polyglottis Vaticanis MCML: Versio Anglica. New York, Benziger Brothers. 1957.)

image: Mater Dolorosa by Carlo Dolci

After receiving a heavenly revelation, Joan liberated Orleans in 1429, and enthroned Charles VII as King of France. The next year, however, Joan was captured by the Burgundians and placed under the guardianship of John II of Luxemburg.

In July of the same year, Pierre Cauchon, the Bishop of Beauvais (and later the chief judge at Joan’s trial before the Inquisition), asked the Burgundians, in the name of the Prince of England, to grant him custody of Joan. Accordingly, on July 14, the Duke of Burgundy sold her to Cauchon for 10,000 pounds tournois.

Joan was accused of heresy and put on trial. The battle that Joan faced now was not against flesh and blood, but, as the Bible says, “against the principalities, against the powers, against the world rulers of this present darkness, against the spiritual hosts of wickedness in the heavenly places.” (Ephesians 6:12).

Joan jumping from the prison tower in Beaurevoir

Joan was held prisoner in a tower at the castle of Beaurevoir. While in captivity, she learned that the town of Compiègne was about to be taken by the English, who were planning to massacre all of the people there, including women and children. In a desperate attempt to help the people of Compiègne, she tried to escape from the 60-foot (about 18 meters) tower. Tying a cord to something (it is not clear how she obtained the cord, or what it was tied to), she attempted to lower herself from the window, but fell in the process. Despite the height, Joan survived, and was found lying unconscious at the bottom of the tower.

Joan had tried to escape several times before. Therefore, after this escape, she was put under even stricter surveillance. Then St. Catherine spoke to her, chiding her for her actions and telling her to ask for God’s forgiveness. Joan obeyed the order and was shriven by a priest. St. Catherine also told Joan that the English would fail to take Compiègne; and that is what happened.

At her trial, Joan said that, hearing the news of the planned massacre at Compiègne, she had felt that she “would rather be dead than live on after such a destruction of good people.” The prosecutors used this statement to accuse her of attempted suicide.

What is the value of 10,000 pounds tournois?

The website continues, “In comparison, this suit of armor cost twice as much as the cheapest equipment used, yet cost eight time less than the most expensive. (Suit of Armor | Joan of Arc | Joan-darc.info)

Simple calculation shows that the amount of money the Duke of Burgundy received from Cauchon was equivalent to 80 suits of armor of the kind worn by Joan, or ten suits of armor of the most expensive kind then made.

The Duke of Burgundy chose to acquire temporal wealth in this life. The gold he received was not only a payment for Joan. It must have been a payment from the devil, the god of this world (II Corinthians 4:4). it is he who controls the world’s wealth, betraying the God who teaches us to lay up treasure in heaven.

Bishop Pierre Cauchon (1371 – 18 December 1442), obsessed with power

The man responsible for Joan’s trial by the Inquisition and her execution by fire was Pierre Cauchon, Bishop of Beauvais. The English had offered Bp. Cauchon a post at the University of Paris, but in 1413 he was expelled from Paris for misconduct. Records indicate that Cauchon was a man of learning, full of ambition, and thoroughly determined to eliminate anyone who stood in his way.

The diocese which Bp. Cauchon administered, known as Beauvais, was located near the border between the English and French territories. On account of its location, it was often ravaged by warfare. Cauchon, who sided with the Duke of Burgundy, and became his strongest supporter, had been given the diocese of Beauvais as a reward. Not satisfied with his good fortune, Cauchon sought to use his ties to the Winchesters to acquire the diocese of Rouen as well. His attempt failed. However, this did not mean that he gave up.

The liberation of Orléans by the French army, inspired and led by Joan, was a threat to Beauvais. In fact, Cauchon was forced to flee from Beauvais. Cauchon understood with hatred that Joan’s success was his misfortune.

It was therefore an unexpected stroke of luck for him that Joan happened to be captured in his own diocese. The English wanted to brand Joan a witch and prove that Charles VII was not God’s chosen king. As judge, Cauchon could condemn Joan as a witch. Not only that, but if he eliminated Joan, an enemy of England, he could see the possibility of becoming Archbishop of Rouen, a long-held dream.

Cauchon chose vice over virtue

Cauchon was a learned clergyman, so he could not have been ignorant of what constituted sin in the eyes of God. However, his desire for wealth and status was insatiable. As it is written: “A greedy man’s eye is not satisfied with a portion, and mean injustice withers the soul” (Sirach 14:9).

Although he was a bishop, it is clear that he sought his own gratification rather than the glory of God. Cauchon was known, even before Jeanne’s trial, as a man who preferred bribery to the pursuit of truth. Cauchon bought Joan from the Duke of Burgundy and sold her to the English. If he had not given Joan to the English, she would not, at least, have been burned.

The Duke of Bedford eagerly awaited Joan’s death

“ Churchman Peter Migietthe testifies that the English feared Joan of Arc more than a hundred soldiers, and that her very name was a source of terror to the foe.” (Fabré, Lucien. Joan of Arc. London: Odhams. 1955.)

Joan had many enemies. One of her most powerful enemies, the Duke of Bedford, seems to have recognized Joan’s charisma more than anyone else. He longed for Joan’s death. Because of Joan, the morale of the English army was lowered, anti-English sentiment was thickened, even in cities that were not hostile to the English, and the economy was hit hard.

Bedford’s faithful co-conspirator Cauchon investigated Joan’s background but was unable to make her out to be a witch. Bedford demanded that if the church could not burn Joan, it should give her to him. By now, her fate was already a foregone conclusion: she was to be burned.

Lord Bedford, who boasted a spectacular career

The miraculous nature of Joan’s military victories becomes apparent when one learns about her adversary, Lord Bedford, who was one of the most strategically adept military men of his time, whereas Joan was a peasant girl with no combat experience.

Bedford’s talents were not limited to warfare, but included politics as well: in 1415, and again from 1417-19, he was Lieutenant in charge of the English government, and together with Henry V, he sealed the Treaty of Troyes (1420), which recognized Henry’s claim to the throne of France. Bedford’s notable military victories included the Battle of Verneuil (1424), where, by defeating a Scots-French army, he ended Scottish involvement in France. During his lifetime, Bedford exercised at times the powers of a king, both in England and in France, and maintained the English hold on French territory.

After Joan had been burned, Bedford arranged for the coronation of Henry VI, which took place on December 16, 1431, at Notre Dame de Paris. However, the tide had turned against England. Bedford died in Rouen on September 14, 1435. A week later, the Treaty of Arras cemented the new Franco-Burgundian alliance against the English.

John, duke of Bedford – Wars of the Roses

Why did King Charles VII not try to save Joan?

King Charles VII did not seem eager to help Joan in her predicament. Historians are divided as to whether his indifference to Joan was due to political shrewdness or mere ingratitude.

Perhaps Charles feared the possibility of starting a new war by trying to get Joan back from England. Or perhaps he was told by Joan’s enemies, such as La Trémoille, that he should not spare her. The ransom that King Charles was willing to pay was not an unusual amount. Charles appears to have been unwilling to pay a large ransom.

Joan had told Charles that she had only one year in which to help him. Perhaps Charles decided that Joan, being in captivity, had lost God’s favor and was not worth saving.

Charles demanded the truth about Joan’s trial

After Joan’s death, Charles VII demanded that she be given a rehabilitation trial, in order to (if possible) clear her name. Many believe that Charles’s real motive for this was a self-serving one, namely, to bolster his claim to the throne by showing that it had been approved by God.

On the other hand, it is said that Charles’s heart was broken when he heard that Joan had been executed. The indecisive and timid king must have had a sentimental side to his personality.

In 1453, having defeated almost all the English troops, Charles ended the Hundred Years’ War, and brought about a restoration of peace and order in France. Despite his accomplishments, however, he is most often remembered as the king who abandoned Joan of Arc.

Did Joan suffer from mental illness?

Regarding the mystical voice that inspired her to lead France to victory, her testimony is described as follows:

“Joan also said at her trial that her Voices were the Archangel Michael, Saint Catherine, and Saint Margaret, and further stated that: “I saw them with my bodily eyes, as clearly as I see you; and when they departed I used to weep, and wish that they would take me with them” (Gower, Ronald Sutherland, Lord. Joan of Arc. London: J.C. 1893.)

Regarding Joan’s voices and visions, which are a subject of controversy, some psychiatrists have suggested that Joan may have had schizophrenia, a type of mental illness that involves auditory hallucinations. On the other hand, they also acknowledge that she had a high level of intelligence, memory, and clarity, despite her lack of education. Those who analyzed this information and wrote about her were doctors experienced in mental illness.

Medical writer Clifford Allen reports that schizophrenia usually begins to manifest itself around the age of 15. In Joan’s case, she heard voices at age 13, which means that her symptoms appeared early, but this is by no means impossible. (The Schizophrenia of Joan of Arc – Medievalists.net)

Were Joan’s tactics skilled?

On the other hand, the many strange anecdotes about her are difficult to dismiss as psychosis or mere coincidence. Suppose the cause of the voices was schizophrenia. In that case, Joan would be the only example in history of a schizophrenic teenager leading an army to victory.

At Joan’s rehabilitation trial, the knight Sir Thibauld d’Armagnac, Sire de Thermes and Bailli de Chartres, testified that “in commanding troops, giving orders, arranging battles, and inspiring soldiers, Joan of Arc was as competent in the art of war as the most accomplished captains.” It is hard to explain logically how Joan, with no combat experience, could have known how to fight in a way that would surprise an experienced soldier, especially when it came to artillery.

Death of a Blasphemous Soldier.

“You shall not take the name of the LORD your God in vain; for the LORD will not hold him guiltless who takes his name in vain” (Exodus 20:7).

There is no clear answer as to the true meaning of the voices. What is clear is that Joan followed those voices and made accurate predictions in many battles. Many people testified at the trial; one interesting anecdote about her mysterious foreknowledge was told by a certain priest named Pasquerel.

Fr. Pasquerel told how, when Joan was on her way to enter a certain castle, a soldier used some coarse language as he saw the young Maid pass by — some rude remark. Turning to him, the Maid rebuked him for blaspheming, and added that he had denied his God at the very moment in which he would be summoned before his Judge, for that within an hour he would appear before the heavenly throne. The soldier was drowned within the hour. Such is the incident as told by Fr. Pasquerel.

From the testimony of Fr. Pasquerel, we learn of Joan’s foreknowledge, which we believe was taught to her by the voices. Sometimes, people can foresee tragedies involving family members and other people close to them. Joan, however, clearly foreknew of the death of a soldier who was a complete stranger.

It was not unusual at that time for soldiers to use the name of God lightly. Joan, however, was very strict in her criticism of such casual blasphemy. Many people today, like the soldier in this anecdote, probably do not realize the consequences of using God’s name so carelessly.

An anecdote from the Inquisition

Joan’s trial began on Monday, February 21, 1431. Lent, which is a time of fasting and prayer, often begins in March, but in 1431 it began on Wednesday, February 23. What kind of Lenten prayers did Joan offer, aligning her heart with the Passion of Jesus?

God was indeed protecting her. At the trial, Bishop Cauchon and the inquisitors laid traps to ensnare Joan. Soon they would discover that Joan was not easily trapped.

In the name of the devil

“Jesus said to the Pharisees, “You are of your father the devil, and your will is to do your father’s desires. He was a murderer from the beginning, and has nothing to do with the truth, because there is no truth in him. When he lies, he speaks according to his own nature, for he is a liar and the father of lies” (John 8:44).

Once, during the trial, Cauchon witnessed Joan being counseled by La Fontaine (who served as her instructor) and two Dominican friars. Cauchon, upon seeing that, immediately realized that they intended to interfere with his trickery, and lost himself in anger. He shouted at them, “In the name of the devil, be silent!” Not only that, but he also took note of Joan’s appeal to the Pope and the Synod, had it struck from the record, and pretended that it had never happened.　

The two Dominican friars who had given Joan friendly advice were saved by the tact of their superior. But La Fontaine fled from Rouen before the trial was over.

The devil must have been at work through Cauchon. If the thoughtless utterance of God’s name is a denial of God, then giving orders in the name of the devil must be the most dreadful blasphemy of all.

Joan’s answer astonished the Inquisition officials

“Behold, I send you out as sheep in the midst of wolves; so be wise as serpents and innocent as doves” (Matthew 10:16).

Joan’s enemies, led by Cauchon, did everything possible to get her to testify against herself and admit to some kind of heresy; moreover, Joan was not even given a formal defense attorney. Nevertheless, her answers surprised the inquisitors, who were well-versed in all things theological.

For example, Cauchon asked Joan, “Do you think you are in God’s favor — in a state of grace?”

Joan replied, “If I am not, may God place me there; if I am, may God keep me so. If I knew I was not in God’s grace, I would be the saddest creature on earth.”

This answer astonished the inquisitors, for Cauchon’s question concealed a trick that a simple country girl like Joan could never have known.

Cochon’s question trap

“They set a net for my steps; my soul was bowed down. They dug a pit in my way, but they have fallen into it themselves.” (Psalm 57:6)

According to the Church’s teaching, for a person to affirm absolutely that he or she is, and shall remain, “in a state of grace” would be the sin of presumption. Thus, if Joan affirmed as much, the inquisitors could say that she was committing a sin, i.e., she was inclined to evil. On the other hand, if she denied that she was in a state of grace, she would be admitting that she was an insufficiently repentant sinner. Either answer would mean that Joan was acting in a state of sin. In other words, they could have ruled that it was the devil, not God, who was leading her.

The Law of Moses and Joan’s male attire

A woman shall not wear anything that pertains to a man, nor shall a man put on a woman’s garment; for whoever does these things is an abomination to the LORD your God. (Deuteronomy 22:5)

Cauchon was accusing Joan of heresy, using a litany of false evidence and charges that were completely contrary to her testimony. Fearing, perhaps, that the case against Joan was rather weak, and wanting to declare her a heretic at any cost, he accused her of wearing men’s clothes, citing the Law of Moses in Deuteronomy 22:5.

Not only that, Joan’s enemies had recourse to horrific machinations in order to get her to sign a statement to the effect that she had never had any visions or revelations, that she had lied about acting at God’s command, and that she was a blasphemer and a heretic.

The Inquisitors planned to torture her, on the pretext of thereby saving her soul. To strike fear into her heart, they showed her the instruments of torture, but she would not yield.

The records of Joan’s trial by the Inquisition and her posthumous restoration trial provide a glimpse of her simple and straightforward personality. There are also numerous anecdotes detailing the family, the voices, and the miracles attributed to Joan. (Unfortunately, we cannot present all of them here.) Many anecdotes demonstrate Joan’s holiness, as well as the fact that her holiness was never recognized by Cauchon and the inquisitors.

Blasphemy of Communion

One of the accusations made against Joan by her judges was that it was equivalent to blasphemy for a woman to receive holy communion while dressed in male attire.

However, it is not clear whether the law of Moses regarding male and female clothing is actually binding on the Christian conscience. To put it briefly, Jesus Christ, being God, used his divine authority to fulfill the ancient covenant with Moses, and to make a new Covenant. In so doing, he upheld all of the moral laws of Moses, but not the civil and ceremonial laws, which he rendered obsolete.

Ritual law considered outdated

The laws about clothing are usually considered by theologians to belong to the obsolete ceremonial laws. That is why the inquisitors accused Joan not merely of cross-dressing, but of receiving the Eucharist while so dressed. By bringing up the Eucharist, they were able to charge her with blasphemy.

Moreover, the passage in Deuteronomy about men’s attire is not well known, and would have been difficult to find without diligent searching. We can see clearly that Cauchon and the Inquisition took time and effort to relentlessly hunt down their prey.

Image: The Trial of Joan of Arc, by Louis Maurice Boutet de Monvel 

Sources:

Fabré, Lucien. Joan of Arc. London: Odhams. 1955.

Gower, Ronald Sutherland, Lord. Joan of Arc. London: J.C. 1893.

Go to Part 1

Go to Part 2

Go to Part 4