Poitiers Conclusions
The “Poitiers Conclusions, March/April 1429
Background
After Joan of Arc arrived to the French court at Chinon, the French King, the "Dauphin" Charles, led her to Poitiers, his administrative capital, where she was investigated by leading theologians and Bishops, including Jean Gerson, the most respected French Catholic thinker.
While no transcripts exist, the "Doctors," after their interviews and investigations, the Doctors send a "Resume," or "Summary" of their conclusions, called "The Poitiers Conclusions." In it, the theologians stated that they found no evil in Joan, only piety, honesty, faith, and "purpose", and recommended to the King that he allow her to lead the French army to Orleans.
The Poitiers Conclusions
RESUME
DES CONCLUSIONS DONNÉES PAR LES DOCTEURS
RÉUNIS A POITIERS
MARS-AVRIL 1429[1]
The king, given his necessity and that of his Kingdom, and considering the continuous prayers of his poor people to God and to all others who love peace and justice, ought not to turn away nor reject the Maid who says she is sent by God for his succor, even though her promises consist only of human works; nor should he believe in her immediately or lightly. But following Holy Writ, he must test her in two ways: that is by human means, inquiring about her life, behavior, and her intentions, as the apostle Saint Paul states: probate spiritus, si ex De sunt; and by devout prayer, requiring the sign either of divine works or hope from heaven through which to judge whether she has come by the will of God. Thus God commanded Ahaz to ask for a sign, when God promised him victory, telling him: pete signum a Domino; and the same with Gideon, who requested a sign, and several others, etc.
The king, since the coming of the said Maid, has observed and [investigated her?[2]] in two ways[3], that is, by human prudence and asking for a sign from God. As to the first manner, which is by human prudence, he has caused the said Maid to be tested as to her life, birth, moral comportment, and her purpose, keeping her with him for a space of six weeks, presenting her to all manner of people, be they clerics, churchmen, pious people, men at arms, women, widows, or others. She has conversed with everyone publicly and privately. But in her is found no evil only goodness, humility, virginity, piety, honesty, and simplicity; and of her birth and life marvelous things are related as true.
As to the second manner of testing, the king has requested a sign from her to which she replies that before the city of Orléans she will show it and nowhere else: for so it is commanded her by God.
The king, given the investigation conducted of the said made, as far as he is able, and that no evil is found in her, and considering her reply, which is to give a divine sign at Orléans; seeing her constancy and perseverance in her purpose, and her insistent request to go to Orléans to show there the sign of divine aid, must not prevent her from going to Orléans with her men at arms, but must have her led there in good faith, placing hope in God. For doubting her or dismissing her without appearance of evil, would be to repel the Holy Spirit, and render one unworthy of the aid of God, as Gamaliel stated in a council of Jews regarding the apostles.
Sources
- translation here from Joan of Arc: the early debate, by Deborah A. Fraioli, 2000
- Fraioli used Aryolres, La vraie Jeanne d’Arc and Quicherate, Procès 3: 391-92
- Quicherat, Procès de condamnation et de réhabilitation de Jeanne d'Arc, dite La Pucelle Vol 3 (Archive.org), pp. 391-392
References
- ↑ Title from Quicherat, Procès, Vol 3, pp 391
- ↑ From the original, "tenue euvres", literally, "holding or keeping works"; Fraioli suggests "investigated her", thus the brackets. It's a good translation.
- ↑ The original seems to read, "meurs" (to die, dying), but, Quicherat explains in a footnote, that a transcriber changed it to "manières" for "ways".