The adoration of Jeanne d’Arc was approved as early as 1894, but when the Church found itself in a worse plight with its relation to the State, it made preparations in 1903 for her enrolment among the saints.[7] She was honoured the following year with the title of “Venerable,” but in 1908, after the break of Church and State, she was accorded the full status of a saint, and her statue, symbolic of patriotism militant, stands in most French churches as conspicuous often as that of the Virgin, who, in curious contrast, fondles the young child, and expresses the supreme loveliness of motherhood.[8] The cult of Jeanne d’Arc flourished particularly in 1914 on the sentiments of patriotism, militarism and religiosity then current. This was natural because it is for these very sentiments that she stands as a symbol. She is evidently a worthy goddess whose worship is worth while, for we are assured that it was through _her_ beneficent efforts that the German Army retired from Paris in 1914 and again in 1918. The saintly maid of Orleans reappeared and beat them back! Such is the power of the “culte” which the Church eagerly fosters. The Sacré Coeur also has its patriotic and military uses, figuring as it did as an emblem on some regimental flags on the battlefield. Meanwhile, the celebrations of Napoleon’s centenary (1921) give rise to the conjecture that he, too, will in time rank with Joan of Arc as a saint. His canonisation would achieve absolutely that union of patriotic and religious sentimentality to which the Church in France directs its activities. [7] t is interesting to observe the literature on Jeanne d’Arc published at this time: Anatole France, _Vie de Jeanne d’Arc_ (2 vols., 1908); Durand, _Jeanne d’Arc et l’Eglise_ (1908). These are noteworthy, also Andrew Lang’s work, _The Maid of Orleans_ (also 1908). [8] Herein, undoubtedly, lies the strong appeal of the Church to women. The vast majority of the 39,000,000 French people are at least nominally Catholic, even if only from courtesy or from a utilitarian point of view. Only about one in sixty of the population are Protestant. Although among cultured conservatives there is a real devotion to the Church, the creed of France is in general something far more broad and human than Catholicism, in spite of the tremendously human qualities which that Church possesses. The creed of France is summed up better in art, nature, beauty, music, science, _la patrie_, humanity, in the worship of life itself.[9] [9] Those who desire to study the religious psychology of France during our period cannot find a better revelation than that given in the wonderful novel by Roger Martin du Card, entitled Jean Barois. I