Joan of Arc, the teenage peasant girl who rose to become a pivotal figure in the Hundred Years’ War, remains an enigmatic and compelling figure in history. Her military successes, driven by claimed divine visions, inspired the French and threatened the English occupation. However, her extraordinary story tragically culminated in her execution at the young age of 19. The question of “Why Was Joan Of Arc Killed?” is complex, intertwined with political machinations, religious accusations, and the volatile dynamics of medieval Europe. While the English claimed various transgressions, the core reasons behind her burning at the stake in Rouen on May 30, 1431, delve much deeper than simple religious heresy.
Capture and Trial: Setting the Stage for Condemnation
Joan’s downfall began with her capture in May 1430 by Burgundian forces, allies of the English. This capture was a significant turning point, as it placed her directly into the hands of her enemies. While the English cited numerous offenses against her, the subsequent trial orchestrated by pro-English clergy was the formal mechanism designed to condemn her. Held in Rouen, then under English control, the trial commenced on January 9, 1431, and was far from an impartial pursuit of justice.
The charges leveled against Joan were multifaceted, ranging from heresy and witchcraft to the seemingly lesser offense of wearing men’s clothing. As historian Helen Castor highlights in her book Joan of Arc: A History, the very act of a woman adopting male attire was considered a “striking and vile monstrosity” at the time. This transgression, alongside claims of divine voices and visions, formed the basis for accusations of defying both societal norms and religious doctrine. However, beneath these charges lay a far more potent motivation: political expediency.
Alt text: Joan of Arc riding into Orleans, depicted in a historical painting, symbolizing her military leadership and triumph.
Heresy and Political Threat: The Core Accusations
The accusation of heresy was central to Joan’s trial and ultimate execution. However, it’s crucial to understand that heresy in the 15th century was not solely a matter of theological debate. It was deeply intertwined with political power and legitimacy. Joan’s claim to receive divine guidance to support Charles VII, the Dauphin of France, directly challenged the English claim to the French throne. If her visions were indeed divinely inspired, as she asserted, then it implied God favored the French cause, thereby undermining the English position in the Hundred Years’ War.
As Daniel Hobbins argues in The Trial of Joan of Arc, she was tried as a heretic “not because she was a woman… nor because she heard voices, but because she heard voices telling her to attack the English.” Her unwavering belief in her divine mission and her success in rallying French forces posed a direct threat to English political ambitions. To discredit Joan was to weaken Charles VII’s legitimacy and demoralize the French resistance. The trial, therefore, became a politically motivated inquisition designed to neutralize a powerful symbol of French nationalism and divine favor.
The Trial as an “International Sensation” and the Charges
Joan’s trial was not a clandestine affair; it was, in fact, an “international sensation,” as noted by Johannes Nider, a German theologian of the time. Her fame and the widespread belief in her miraculous victories meant that her trial held significant international weight. The English understood the propaganda value of publicly discrediting her.
During the trial, Joan was relentlessly interrogated, particularly about her visions and her cross-dressing. Her explanation for wearing men’s clothing, as recorded in trial transcripts, was pragmatic: “It is both more seemly and proper to dress like this when surrounded by men, than wearing a woman’s clothes… While I have been in prison, the English have molested me when I was dressed as a woman. (She weeps.) I have done this to defend my modesty.” This poignant defense, however, fell on deaf ears amidst the predetermined outcome of the trial.
The proceedings culminated in “The Twelve Articles of Accusation,” which formally listed the charges against her, including heresy, witchcraft, and inappropriate attire. The ecclesiastical court, under pressure from the English and led by Bishop Pierre Cauchon, declared her guilty. She was urged to recant her claims to save her life, a proposition laden with political and religious implications.
Alt text: Painting of Joan of Arc in her garden experiencing visions of Saints Michael, Margaret, and Catherine, depicting the divine inspiration behind her mission.
Recantation and Relapse: The Inevitable End
Under duress and facing the threat of immediate burning, Joan briefly recanted her claims on May 24. Her sentence was commuted to life imprisonment, and she was made to wear women’s clothing. However, this fragile reprieve was short-lived. Just days later, she retracted her recantation, stating that her divine voices had returned and rebuked her for denying them. Furthermore, she was again found wearing men’s clothing, a symbolic act of defiance and a reaffirmation of her mission.
This “relapse” sealed her fate. The court, with all 27 trial masters concurring, declared her a relapsed heretic. This designation removed any remaining obstacles to her execution. As the court declared, her heresy was seen as a “deadly poison” that needed to be eradicated to prevent its spread. Joan’s renewed defiance provided the justification needed to finalize the death sentence.
Execution and Aftermath: Martyrdom and Sainthood
On May 30, 1431, Joan of Arc was burned at the stake in the marketplace of Rouen. Her execution was a public spectacle, intended to serve as a stark warning and to окончательно crush the spirit of her followers. However, it had the opposite effect. Instead of diminishing her influence, her martyrdom solidified her image as a symbol of French resistance and religious devotion.
Decades later, in 1456, a Rehabilitation Trial ordered by Charles VII overturned her conviction, acknowledging the political motivations behind her condemnation. Centuries passed, and Joan’s legend grew. She was beatified in Notre Dame Cathedral in 1909 and finally canonized as a saint in 1920. This transformation from heretic to saint underscores the dramatic shift in perception and the enduring power of her story.
The question of why Joan of Arc was killed ultimately points to a complex interplay of religious and political factors. While heresy served as the official charge, the underlying motivation was profoundly political. As Hobbins notes, figures like Bishop Cauchon, the presiding judge, were accused of being “a tool of the English” who prioritized personal ambition over justice. Joan of Arc was executed because she posed a significant threat to English dominance in France, and her trial and condemnation were carefully orchestrated to eliminate that threat under the guise of religious righteousness. Her death, however, inadvertently cemented her legacy as a national heroine and a saint, forever challenging the very forces that sought to silence her.
Alt text: Statue of Joan of Arc inside Notre Dame Cathedral in Paris, commemorating her beatification and sainthood within the Catholic Church.
