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1 " In the Christian tradition, for example, the only model for faith is Jesus of Nazareth. His proclamation, one observes in the New Testament, was not particularly religious: he spoke of God, certainly, but only in relation to ordinary human life with its quotidian struggle and suffering. Nor did he speak or preach in especially religious or secretarian terms; in fact, it maybe be said that Jesus came to set the world free from enslavement to and obsession with mere (humanly made) religion. "He went about doing good" is the biblical summary of his life and mission, and no words are more moving or provocative. "
― Donald Spoto ,
2 " Centuries later, it is often presumed that such a pious tone and environment would create boredom, cynicism, and even open rebellion among any militia. But in an era when faith was a fact of life, prayer was ubiquitous, ritual respected, and the presence of clergymen taken seriously, the result was a fresh discipline and respect - even a chivalric courtliness - among many of the troops. Joan herself was so obviously and sincerely devout that the major captains of her met-at-arms and crossbowmen were more than impressed: they followed her example as best they could. "
3 " And what of Joan's presence among so many young, armed men? Perhaps of all the nobles and military men, the Duke of Alencon - that dedicated, courageous and skillful commander - may be trusted most. Although he was a man who had a keen eye for attractive and available women, he too recognized a rare quality of sincere devotion that deflected any tendency to make sexual overtures. 'Sometimes I lay down to sleep with Joan and the soldiers,' Alencon recalled. 'We were all in the straw together, and sometimes I saw Joan prepare for the night. Sometimes too I looked at her breasts, which were beautiful. And yet I never had any carnal desire for her. "
4 " What Joan impressed on the men by her faith and her actions, then, had more to do with the things of God that the machinery of war or prevailing politics. For her the struggle against English occupation and the eventual permanent establishment of French sovereignty were matters of justice, and justice was regarded as a major virtue in the Middle Ages. From justice came the origins of chivalry, which was about much more than mere courtesy: it concerned the order of a sovereign society and its place in the economy of God's plan for the world. "
5 " However we assess the relief of the siege of Orleans and the subsequent successes in the Loire Valley, the military proficiency of the French shocked the English to the point that French victory now seemed almost inevitable. If the English had learned that the French had new materiel or a brilliant new commander, they might have been able to devise counter procedures. But they had underestimated everything, from the loyalty evoked by Joan's leadership at Orleans to the fresh resolve of the men who knew her. In a way she also stood for something like a principle of minimal violence, for although she was always exposed to injury and indeed sustained serious wounds, she never personally harmed an enemy solider. The events of the late spring and early summer of 1929 engendered a new collective spirit among the French. "
6 " About this time, Joan’s parents made formal arrangements with a family who had an eligible son, to whom Joan was soon engaged. We know little of this episode in her life—neither the identity of the matrimonial match nor the precise date the ensuing fracas occurred. According to custom, the engagement did not require Joan’s permission or approval; nor, it seems, was she introduced to her fiancé before the pact was settled. At the time, girls and young women took this procedure as a matter of course. "
7 " Va, et advienne que pourra. Go, and come what may. "
8 " Joan's claim that God had France in HIs care because France was sacred to him may not be merely a medieval trope, embarrassingly old-fashioned language that today we must expunge from our vocabularies. To claim that France is sacred does not imply that only France is sacred. Throughout history, men and women have arisen everywhere who testify to the sacredness of nations. Perhaps today more than ever, we are aware that the identity and integrity of nations are supremely significant for the human race - that the facile invasion of a sovereign state and genocide are abbhorent. In this regard, the entire Jewish-Chrisian faith tradition is based on the belief that God once summoned ordinary people and through them worked extraordinary eeds for HIs own purpose, which is to bring all peoples to Himself. Abraham, Isaac, Jacob, Moses and the prophets were but a few of thsoe called to establish and save the nation of Israel. But Israel was brought into existence and alter triumphed over its enimies not only for its own sake. This is made clear throughout the Hebrew scriptures: God saved the nation so that all nations might be emraced. Israel was to be "a light to the gentiles," as both Old and New Testaments reiterate. God chose the ISraelites not to dominate or control but rather to serve others. The Christian Scriptures make the point more specific: the gentiles are not excluded from God's embrace, for the light of ISrael shines on the gentiles and shows the way into that embrace. All the peoples of the world are to be brought into the capacious light of the knowledge of God's friendship.Nowhere is it implied that Israel, or any other nation, should cease to exist. Because no single person or roup represents what it means to be human, its the variety of people within a nation that gives it an irreplaceable character - its national personality. As with individuals, so with nations: it is the diversity of peoples that furthers the process of the world. Although many nations have tried, none may set itself up as the only or the predominant nation, forcing its culture, ideology, religion or political agenda on any other nation. For Joan of Arc, this was precisely what England was trying to do through its nobels, armies and war machinery. France deserved its identity and, as a symbol of its people, the king. "
9 " Joan's openness to God, in other words, had practical consequences that could be understood only with the passing of time - precisely the way every person discovers a meaning and purpose in life. In Joan's case fidelity to God's summon came to mean a commitment to alleviate human suffering by lifting the siege of Orleans. For now that was the essential meaning of "saving France" - not a political act but a humanitarian one. As for the crowning of Charles at Reims, it seems that this goal became clear only later, as a sort of coda after the successes at Orleans and elsewhere in the Loire Valley. "