'Cum finis est licitus, etiam media sunt licita': ('When the end is allowed, the means are allowed, too').
The Church's strategy is admirable: it is especially impressive in retrospect.
In the thirteenth century, Siena, a city in Tuscany, Italy, was at the height of its political power and in the fourteenth century, when Katherine was born, at the peak of its artistic flowering. Siena was the rival of Florence, until it was conquered in 1559 and reduced to the provincial centre of the rich farming country around.
Katherine was born circa 1347, the twenty-third or twenty-fourth child (she had a twin sister) of the master- dyer Benin-casa. At the age of seventeen she entered the Tertiary Order of the Dominicans, who did not live a communal conventual life but followed their own rules of Caritas. She lived, so it was said, 'entirely in her mystical contemplations'.
In the book Katharina von Siena - Politische Briefe [18], which received the imprimatur of the Bishop of Chur on 6. 12. 1943, it says: Circa 1370 she experienced the 'mystical death' in order to receive from her beloved master her mission to the new life of the apostolate.
In 1357 Katherine prided herself on immediate association with her fiance Jesus Christ with whom she had exchanged hearts and whose stigmata she had received. The story goes that even as a child she was different from other girls.
Scarcely had she come to the age of reason when the Lord appeared to her, wearing the papal robes and crowned with a tiara. He stretched out his hand towards her in blessing. This image stamped the unity of Christ and Church indelibly on her heart, from then on she saw in the Pope the epiphany of
'Christ on earth.... '
When I hear of such a useful start on her pilgrimage through life, Psalm 4 (German version), occurs to me: 'God leads his saints in a wonderful way', but I should like to change the text to 'The Church leads its saints in a wonderful way!'
It was the purely mystical period of her youth, culminating in the mystical death, the great turning point of her life. For four whole hours people thought she was dead. During this time the Lord showed her the holiness of the saints ...
Katherine hastened through Siena in a white wool robe with a black cloak draped round it. Her visions and ecstasies had been bruited abroad. She was well known in the town. She had an irresistible influence with her 'compelling eyes'. Miracle after miracle took place in her presence. The people made pilgrimages to her.
From 1374 people testified to 'her coming universal mission', which at first consisted of dictating fiery committed letters -'political letters' - to kings and queens, popes and bishops (she only learnt to write in the last years of her life). She was a passionate advocate of participation in the Crusades:
'God wants it and I want it.'
As we can see, Katherine was no model of Christian humility and modesty. Her activities, which were ostensibly inspired by religious motives, had political effects in reality.
Pope Gregory XI (1370-1378) lived in exile with the papal government in Avignon. Urged on by the mission given her in a vision, Katherine wanted to bring the Pope back so that he could maintain the unified power of the Church and rule it once again from its spiritual home, i.e. Rome. She enlisted sympathy for her ecclesiastical-cum- political mission in the castles of powerful nobles and among everyone she credited with worldly power. She also travelled 'to the brilliant worldly court of the Popes at Avignon ... Katherine was first and always the favoured mystic ... Only from that starting point is it possible to understand her political missions ...'
A dubious bit of whitewashing!
For one long year Katherine fought bitterly for the return of the Pope. In 1377 she achieved her goal.
Rome was Rome again, the church at the seat of its power.
While people constantly and all too clearly emphasize her credulous naivety and quote her visions as first- class references for her political commitment, they wrap the political tool Katherine of Siena in so much cotton wool that we completely lose sight of her. It may be that visions cannot be proved; but ecclesiastical and political power achieved by them can. That is something we should understand, if we are not 'smitten with blindness' (Genesis 19:11).
Then there was the no less politically active peasant girl Joan of Arc, who became a world star among visionaries. She was born between 1410 and 1412 in the village of Domremy on the Maas in eastern France. Today Domremy is called 'Domremy-la Pucelle' (la pucelle = the virgin), and has about 280 inhabitants, all eager to show tourists the house in which their famous saint was born.
The peasant girl from Domremy - known in literature as Jeanne d'Arc, St. Joan or the Maid of Orleans, the central figure of many great dramas - intervened in major European politics, claiming that she was instructed to do so by visions.
At the age of thirteen Joan had her first visions and heard voices. Statements by the martial maid at her trial are preserved in the 'Manuscripts of the Royal Library'. [19]
'At the age of thirteen I heard a voice in the garden of my father at Domremy. It came from the right, from the side near the church and was accompanied by a great brightness. At first I was afraid, but I soon realized that it was the voice of an angel, who has accompanied and instructed me ever since. It was St. Michael. I also saw St. Katherine (of Siena!) and St. Margaret, who spoke to me, exhorting me and guiding all my actions. I can easily tell by the voice whether a saint or an angel is talking to me.
Usually but not always it is accompanied by a bright light. Their voices are soft and friendly. The angels appeared to me with natural heads. I have seen them and I still see them with my own eyes ...'
After five years when Joan was looking after the cattle, a certain voice said: 'God has pity on the French people and you must go forth to save them. ' When she began to cry, the voice ordered her to go to Vaucouleurs where she would find a captain who would lead her to the king without hindrance ...
'Since that time I have done nothing that was not a consequence of the revelations and visions I have had, and even throughout my actual trial, I am only saying what I have been inspired to say ...'
At the siege of Orleans Joan predicted the capture of the town and also that she should shed blood from her breast. On the following day she was wounded by an arrow that went 'six inches deep' into her shoulder.
In constant communication with her voices, Joan was summoned to political activities two or three times a week. Towards the end of 1428 the orders were so specific that they charged the young girl to bring help to her countrymen immediately: she was to end the siege of Orleans by the English.
It was all right for the voices to give orders, but it was a difficult political task for a peasant girl, for France was split into two parties. There was the Orleans party under the feeble Dauphin (title of the heir to the French throne), whom Joan crowned King Charles VII in 1422 at Rheims. There was also the Burgundian party under Henry V which was allied with the English.
The maid was driven by her permanent visions as if by the Furies. In her peasant rags she easily overcame the courtiers with her ready wit and forced her way into the presence of the infantile Dauphin, whom she harangued at such length that he appointed her 'Chef de Guerre'.
At the head of 40,000 warriors Joan forced the English to withdraw from Orleans. This victory brought the turning point in the Hundred Years' War between France and England. Joan's remaining political wish, a reunited France, Orleans and Burgundy, could have destroyed England, but it was frustrated by the weak king.
Once again the valiant maid set forth to do battle, but she was taken prisoner by the Burgundians near Compiegne. 'Her' simpleton of a king left her to her fate. The Burgundians sold their prisoner to the English for a great deal of money. (Saints have their price, tool). They had had such unpleasant experiences with the maid that they wanted her in their power on pragmatic political grounds, regardless of the cost. They knew that France would no longer have a force to drive her to unity without Joan (and her visions!). The English regarded their prisoner of war as a magician. For safety's sake they put the maid in an iron cage!
The trial began on 21st February, 1431, under the Bishop of Beauvais. The records [20] show that Joan's visions and voices were an essential part of the evidence.
22nd February, 1431 - a castle at Rouen.
