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In yesterday’s meditation, we spoke of the danger that, if we remain trapped in self‑deception and fail to break free from it, our spiritual discernment may become clouded, so that we are no longer able to clearly recognize the deceptions in the world or in the Church—deceptions that, in reality, we should easily detect thanks to our Catholic faith. We must bear in mind that, generally speaking, these are not mere human errors; rather, in matters as important as those mentioned yesterday, it is the “father of lies” who is at work behind the scenes and spares no effort to lead people astray from the path of salvation—or, at the very least, to make that path more difficult.

The deception I will discuss today affects both the world and the Church. In this context, I would like to point out that I have already addressed this topic in depth in several articles available on my website. Within the framework of this meditation, I will limit myself to discussing it in relation to self‑deception and the great deceptions. Given its importance, I strongly recommend reading the more detailed articles at the following links:

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Consequences of self-deception in recognizing and defending the truth.

As we have reflected on in the last three meditations, self-deception can negatively impact spiritual discernment. Even in the natural realm, we observe that when people overestimate their abilities, overlook their weaknesses, and refuse to accept limitations, their ability to judge correctly becomes clouded or disappears entirely. They are blinded by a false image of themselves.

Just as they struggle to see themselves as they truly are, they also struggle to view others and the events and circumstances that arise with a sober and clear perspective.

Remember that we are called to examine ourselves and everything around us in light of God and act accordingly. This also applies to the events taking place in the world. Next, I would like to point out two examples of practices that have become commonplace in the world—and are even encouraged—but which cannot stand before God. The tragedy is that much of the ecclesiastical hierarchy no longer provides the faithful with the support they need to navigate the confusion they encounter in the world; rather, in some cases, it even contributes to that confusion.

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With regard to self-deception, we have pointed out that this is indeed a dangerous state that can also make one susceptible to the deceptions that occur in the world and in the Church. Before I go into more detail on this tomorrow, I would first like to explain what other circumstances can lead to self-deception.

It is important to consider that some blindness regarding self-knowledge is also partly caused by emotional wounds. For example, if someone was disproportionately harshly reprimanded by his father for every mistake or excessively physically disciplined during his upbringing, he will find it more difficult to recognize God as a loving Father to whom he can open himself unreservedly to confess his faults and sins. In this case, a path of inner healing is necessary because unprocessed wounds can trigger subconscious resistance to God as a benevolent Father. Experiences that have not yet been sufficiently overcome hinder this essential recognition of God.

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Starting yesterday, we have been reflecting on an important topic for our spiritual life—one that will help us fully awaken to the truth, so that our following of Christ may be free from illusions and our witness may shine more brightly in the world. It is crucial not only to put these teachings into practice to shield ourselves from self‑deception, but also to identify and overcome all kinds of deception more easily.

The psalmist exclaims: “But who can discern his errors? Clear thou me from hidden faults.” (Psalm 19:12) In several New Testament passages, Jesus points out the blindness of the Pharisees and scribes (cf. Mt 23:13). God knows the human heart, and nothing is hidden from Him.

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As I have done in recent years, I will occasionally use the daily meditations to explore important topics for our spiritual journey. In this case, we will begin a series on the topic of self-deception, though I will expand on it later, since we are currently facing so many deceptions in the world—and, unfortunately, also within the Church—that we cannot ignore them.

To address the topic of self-deception, I will draw on some passages written by Father Paulus Sladek, OSA. After true knowledge of God, self-knowledge is an indispensable pillar on the path of following Christ. Father Sladek’s texts highlight important aspects that can help us personally and help others who are living in self-deception or are blinded by it, at least in part. In any case, we must be clear that this is no easy task, as many obstacles seek to prevent us from awakening from self-deception.

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I am delighted for—and with—everyone who followed the twelve reflections on the Blessed Virgin of Orléans. This is not the first time I have written about her, and—God willing—it will not be the last. Indeed, every time I write about her, it feels fresh, which is connected to the fact that the Virgin of Orléans was a believer who carried out a mission from God. One can never understand this enough. I invite everyone, as they see fit, to look at my earlier publications and listen to the radio play created in her honor:

• Conference “Jeanne d’Arc and our times”: https://www.youtube.com/watch?v=-CAUejmfh0E

• Radio play: https://www.youtube.com/watch?v=pVKE6WCNZ3g

The title of this series on Joan makes clear what my intention was. I wanted to honor the Maid, who suffered a terrible death by public burning at the stake for her mission. Unfortunately, this is often poorly understood in depictions of her, and even less understood is the fact that glory is due first to God, who intervened in the history of France through her and accomplished this work with her help. If we forget this or allow it to fade too far into the background, then we fail to grasp the essential point and remain trapped in a merely human perspective when considering the events surrounding Joan of Arc.

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What had happened to the heroic Joan of Arc, who had endured so many trials and never doubted her mission?

Let us think of Saint Peter. Did he not repeatedly show Jesus his love? Did he not leave everything to follow Jesus? Did he not say that he was willing to die for Jesus? What happened then? We know the answer. In the hour of danger, he denied Jesus and bitterly regretted it afterward.

What about Joan of Arc?

A few days after her recantation, Bishop Cauchon came to Joan’s prison with a few companions. He asked her if she had heard the voices since Thursday, the day she recanted.

Joan answered in the affirmative and said:

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Joan withstood the terrible ordeal of interrogation, the harassment she endured at the hands of the English guards, the harsh conditions of her imprisonment, and the judges’ attempts to convict her of heresy. Not even the threat of torture caused her to falter. Supported by her saints, she remained unyielding. She told those who threatened her with torture: “Truly, even if you were to break my limbs and sever my soul from my body, I could say nothing else to you. If you force me to speak, I will say that you made me speak by force.”

As the pressure mounted, she heard all the charges brought against her and was repeatedly ordered to submit to the judgment of the Church. She appealed to God and said she should be taken to the Pope.

Joan testified: “I asked my voices for advice on whether I should submit to the Church because the clergy were pressing me fiercely. They answered that if I wanted our Lord to help me, I should entrust myself to Him in everything.”

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In Rouen, the conditions of the Virgin’s imprisonment worsened. Although she should have been held in a church prison under the supervision of women, English soldiers guarded her instead.

The priest Jean Massieu of Rouen described her conditions of imprisonment as follows:

“Joan was imprisoned in the citadel of Rouen in a room on the middle floor of the tower, accessible via eight flights of stairs. There was a bed where she slept, as well as a large wooden block to which an iron chain was attached and used to shackle her. Her feet were shackled. She was chained to a lock mounted on the wooden block. Five despicable Englishmen were assigned to guard her. They desperately wanted Joan dead and mocked her incessantly.”

During the trial, Joan repeatedly complained about this and held Bishop Cauchon responsible. She also often had to defend herself against the assaults of her guards, especially at night.

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After her capture, it became clear what the English intended to do with her. Joan was not merely a prominent prisoner; with her, English military dominance in France had come to an end. They therefore believed they knew what had caused their defeats. In their view, a witch—and thus a woman influenced by the devil—had brought about this turn of events to their disadvantage.

With Joan’s setback in Paris, as it was widely interpreted, the aura of invincibility surrounding the Virgin was lost in the eyes of her opponents. Her capture before Compiègne confirmed this further. The Burgundians handed Joan over to the English king in exchange for a substantial sum of money. What Joan had feared came to pass. She was now in the hands of her enemies.

It quickly became clear how the English intended to proceed. Treating her as a prisoner of war was not enough for them; she was to be tried as a witch by an ecclesiastical court. Their aim was to undermine the authority of the French king. If the Church condemned the Maid as a witch and heretic, all her deeds, including the king’s coronation and the French victories, would be seen as having been accomplished with the devil’s help. They worked toward this goal.

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