THE PAGEANTRIES THAT FOLLOW THE DEATH OF A POPE IN THE CATHOLIC CHURCH

The Pope is dead. When these urgent words are wired throughout the world, when every news agency worldwide interrupts programming with the announcement of these four words, a sense of wonderment and curiosity about Papal Rome takes hold of people everywhere. Our eyes turn to the Vatican for a peek into the ancient ceremonies soon to be relived, the ceremonies surrounding the death and burial of the Pope: the calling of the Conclave of Cardinal-Electors and the installation of the successor to the See of Peter. Tu es Petrus! From the burial to the election, the Church is without Peter. The Holy Spirit guides her, through the Sacred College. It is in these moments, the Sede Vacante, that the true significance of the role of the cardinal in the Church is most evident. What may have been viewed as an honorific or gift of gratitude for years of service to the Church is quickly reduced theologically, to the real foundation of their existence.

The cardinals must open themselves to the grace of the Holy Spirit, as never before in their priestly lives, for it is the Spirit through them, his agents, who elevates to the throne of the Vicar of Christ, the one and only candidate whom Christ wishes to guide His Church on Earth.

The Vacancy of the Apostolic See

The period between the death or resignation of a Pope and the election of his successor, is formally referred to as “The Vacancy of the Apostolic See.” It can also be called the Papal Interregnum, from the Latin for between the reign (of one Pope and another). It is a period governed by papal law, which admits of no changes to Church governance, or to the spiritual or material patrimony of St. Peter, save the election of his successor.

Novendiales

The Novendiales is the nine day period of mourning for a deceased Pope. During this time the funeral rites are celebrated daily in Rome by the Cardinals, and Masses are offered for the repose of his soul throughout the world. The body of the Pope lies in state in St. Peter’s Basilica until between the fourth and the sixth day after his death, unless unusual circumstances require the Cardinals to choose a different date. His funeral is then held, and he is buried in accordance with his wishes.

The procedure following the death of a Pope was revised by the Vatican in February 1996. The document (Universi Dominici Gregis, “The shepherd of the Lord’s whole flock”) replaced the previous instruction of 1975 from Pope Paul VI. In February 2013, the norms were amended slightly by Benedict XVI’s final Motu Proprio Normas nonnullas.

Pope Francis reviewed this liturgical book for papal funerals, “Ordo Exsequiarum Romani Pontificis” (Order of Funerals for Roman Pontiffs), to reflect his desire for simplicity and a more pastoral approach.

New Order of Funerals for Roman Pontiffs

– Simplified Coffin: A single wooden coffin with a zinc lining replaces the traditional three coffins (cypress, lead, and oak).

– Confirmation of Death: The Pope’s death is confirmed in his private chapel, not his bedroom, and his body is immediately placed in the coffin.

– Public Viewing: The body is displayed in St. Peter’s Basilica in an open coffin, allowing for public viewing and prayer before the funeral.

– Burial Options: The Pope can be buried outside the Vatican, as Pope Francis has chosen to be buried in Rome’s Basilica of St. Mary Major.

– Revised Litany of Saints: The Litany of Saints has been updated to include all canonized popes and some saints of the Church of Rome.

– Streamlined Rituals: The funeral rites have been simplified to emphasize the Pope’s role as a pastor and disciple of Christ, rather than a powerful world leader.

– Memorial Masses: The tradition of celebrating nine days of Masses of suffrage for the late Pope remains, with revised prayers and readings.

These updates aim to reflect contemporary theological and pastoral sensibilities while maintaining continuity with tradition. Pope Francis approved the new rites on April 29, 2024, and received the first printed copy of the book on November 4, 2024.

The norms regulating the election of a successor have always been the remit of the Pope partly because of the need to take into account the “changing needs of the historical moment” and partly because the office of the Pope was divinely created. “The Shepherd of the Lord’s whole flock is the Bishop of the Church of Rome, where the Blessed Apostle Peter, by sovereign disposition of divine Providence, offered to Christ the supreme witness of martyrdom by the shedding of his blood.”

On The Death of the Pope

The Chamberlain (Camerlengo) of the Holy Roman Church ascertains the Pope’s death in the presence of the Papal Master of Ceremonies and a number of other members of the Papal Household. He notifies the Cardinal Vicar for Rome who in turn notifies the people of Rome. The Chamberlain seals the Pope’s apartments and begins to make arrangements for the burial. It is the Dean’s responsibility to inform all the cardinals, the Diplomatic Corps and heads of state. Photographs or film of the Pope either on his sickbed or after death are not permitted. If the deceased Pope has made a will and has named an executor, that executor will give an account of his activities only to the new Pope.

The Pope’s Burial

Nine days of official mourning are declared and burial takes place between the fourth and sixth day after death (except for special reasons). Popes are usually buried in St. Peter’s Basilica, where the body will have lain in State for people to pay their respects.

College of Cardinals

The Powers of the College of Cardinals during the vacancy of the Apostolic See is subject to the code of canon law. During the vacancy of the Apostolic See, laws issued by the Roman Pontiffs can in no way be corrected or modified.

All heads of departments (including the Secretary of State and Prefects of Dicasteries) cease to exercise their office and the day-to-day running of the church is done by the College of Cardinals, called together by the Dean.

The routine business of departments is looked after by their Secretaries. Important decisions are taken by the College of Cardinals, but they have no power to take decisions that would normally be left to the Pope himself. One of the most important priorities is preparation for the election of the new Pope.

The Election

After the death of the Pontiff, the cardinal electors who are present, must wait for 15 days for those who are absent; the College of Cardinals has the power, however, to delay entry into the Conclave for twenty days; after that the cardinal electors who are present must enter the Conclave and proceed with the election. Nevertheless, cardinal electors, if they arrive (before the pope is elected) would be admitted to the Conclave.

In addition to the Cardinal Electors, the following should enter into the Conclave:

The Secretary of the Sacred College of Cardinals who performs the functions of secretary of the Conclave, the Vicar General of the Roman Pontiff for Vatican City, Sacristans, Master of Pontifical Ceremonies, Confessors, and two doctors: a surgeon and an internist, Architect of the Conclave, Two expert technicians.

The afternoon of the first day of the process, the cardinals process to the Sistine Chapel, where voting has traditionally taken place beneath Michelangelo’s fresco of the Last Judgment. The revised rules make no mention of the tradition of the white smoke that signals the end of voting and a new Pope.

During the Conclave which elected John XXIII, Vatican Radio mistakenly informed the world one day early that a Pope had been elected. At the Conclave which elected Paul VI, to avoid confusion concerning the colour of the smoke, electronic signals were installed, marked white and black, to inform Vatican Radio.

Traditionally, there were three methods of choosing the new Pope. The first was by acclamation, when all the cardinals agreed to one name proposed, without prior arrangement. This, however, appears never to have happened. The second was by compromise, when a stalemate was resolved in one of three ways: A simple majority plus one, A ballot between the two strongest candidates, Delegating the election to a small group of between nine and 15 cardinals. Now there is only one method, a simple two-thirds majority (or two thirds plus one if the number is not exactly divisible).

Since 1059, the election of the Pope has been reserved to the cardinals alone. The institution of the Conclave is the mechanism by which a new pope is elected. While not strictly necessary by nature, theologically or canonically, it has been confirmed by the 1996 document as still appropriate. In February 2013, the norms were amended slightly by Benedict XVI’s final Motu Proprio Normas nonnullas. The word itself comes from the Latin cum clave (literally “with a key”) and meant that the cardinals were locked in the Apostolic Palace until they produced a result.

Under the 1996 regulations, the cardinals are to be housed in a building inside the Vatican’s walls called the Domus Sanctae Marthae (St Martha’s House) and move from there to the Papal Palace and the Sistine Chapel for the actual voting process. While they are moving to and from their new accommodation, they are forbidden to communicate with anyone not involved in the election.

During the vacancy of the Apostolic See, the Cardinals are to wear the usual black cassock with piping and the red sash, with skull-cap, pectoral cross and ring. Others admitted to St Martha’s House for the duration of the Conclave and sworn to secrecy include: The secretary of the College of Cardinals who acts as the secretary of the conclave, Papal master of ceremonies along with two masters of ceremonies and two religious attached to the papal sacristy, An ecclesiastic chosen to assist the cardinal dean or the cardinal taking his place, Confessors, Two medical doctors, Cooks and housekeepers.

At a suitable point, two ecclesiastics known for their sound doctrine, wisdom and moral authority have the task of presenting to the cardinals two well-prepared meditations on the problems facing the Church at the time and on the need for careful discernment in choosing the new Pope. The election goes forward in the way that the majority of electors decide. A result can now come from an absolute majority or by a vote on the two names that received the largest number of votes in the last ballot. Here, too, an absolute majority is required.

Observance of Secrecy

Even though they are no longer locked in, the process is still referred to as a “Conclave” and the process is made as private and secret as possible, even to the extent of ensuring that an electronic sweep is done in the chapel to detect any ‘bugs’ planted. The cardinals take an oath promising secrecy and the order is given, Extra omnes (“all outside”). The oath of secrecy forbids them to communicate with anyone not involved in the election, or even to disclose details of the votes when the election is over. It is the duty of the Cardinal Camerlengo and three nominated Cardinal Assistants to ensure that there is absolutely no violation of secrecy before, as well as during and after the voting. Anyone found to have broken this obligation will be subject to “grave penalties” according to the judgment of the future Pope, not excluding excommunication.

During the whole election process, the cardinal electors must avoid all written and verbal communication with anyone not admitted to the areas set aside for the Conclave, except in extreme emergencies. In addition, the cardinals cannot receive or send messages of any kind outside Vatican City and no one legitimately present in Vatican City can deliver such messages. The cardinal electors are specifically prohibited, for the entire duration of the election, to receive newspapers or periodicals of any sort, to listen to the radio or to watch television.

All cardinals present whether or not eligible to vote, cannot reveal directly or indirectly information about the voting and about matters discussed or decided concerning the election of the Pope in the meetings of Cardinals, both before and during the time of the election. This obligation of secrecy also applies to the cardinals who are not electors but who take part in the General Congregations, which take up the day-to-day running of Church governance during the vacancy of the Holy See. Even after the election of the new Pope, no information about the proceedings can be divulged without express permission from the Pope himself. Any person found to have accepted or offered bribes, or made pacts, agreements, or promises to influence results will face automatic excommunication. The 1996 document also exhorts electors to avoid being influenced by ‘friendship or aversion’.

The Ballots

Voting begins on the first day, when one ballot is held in the afternoon if possible. If the first ballot does not produce a result, there are two ballots each morning and each afternoon until a result is declared. The Papal Master of Ceremonies hands out voting papers, giving at least two or three to each cardinal. Nine cardinals are chosen by lot for three tasks: three are to be scrutineers, three are to collect the votes of those who are sick and unable to be in the Sistine Chapel but who are nonetheless able to vote, and three are to double-check the counting.

The ballot paper is divided in two: the top half carries the Latin words Eligo in Summum Pontificem (I elect as pope…) and the bottom half is blank for the name to be written in. The handwriting on the bottom part should not be identifiable as belonging to any cardinal, and the inclusion of a second name will render the ballot null and void. The Master of Ceremonies and others leave, the doors of the Sistine Chapel are closed and the vote begins.

In order of precedence, each cardinal elector holds up his completed ballot paper. He then carries it to the altar and places it in a receptacle. He swears his vote is for his choice and puts the paper onto a plate, which he uses then to drop the voting slip into the receptacle on the altar. When all votes have been placed in the urn (including the votes of any sick cardinals whose votes have been collected from the Domus Sanctae Marthae), the urn is shaken. A scrutineer takes the votes out one by one, in full view, and puts them into another container, making sure that the number of slips corresponds to the number of voters. If not, the ballot is void.

The scrutineers sit at a table in front of the altar. The first scrutineer unfolds each paper, notes the name and passes it to the second, who does the same. The third then reads out the name that has been written down and the electors can make note of the names and votes. The scrutineers write down the number of votes received by each name and the last scrutineer collects the voting slips by threading a needle through the word Eligo and collecting the slips on a thread which is then knotted. (The slips are burned at the end of the session, together with any notes the electors have made.)

The names are counted and if a name has received two-thirds of the votes, the Pope has been elected. The counting is checked by the third group of three cardinals (the ‘revisers’) who examine both the original voting slips and the scrutineers’ notes. The Chamberlain records the votes in each ballot on one sheet of paper and, after the election; this is given to the new Pope before it is stored in a confidential archive.

If the first ballot does not produce a result, the process is repeated for three days only. After three days of unsuccessful voting, the procedure is suspended for a day to give time for prayer, reflection and informal discussions. The voting then begins again for a series of seven more ballots. If there is still no conclusion, another pause is taken before a further seven ballots. If this still does not produce a result, one more pause and another series of seven ballots follow. Finally, however, the cardinals are addressed by the Chamberlain about what to do next.

The New Pope

If the person elected is not already a bishop, he shall immediately be ordained bishop. The successful candidate is then asked by the Dean of the College of Cardinals, “Do you accept your canonical election as Supreme Pontiff?” When he gives his agreement (which he can refuse) he is then asked what name he will choose as Pope. This agreement and choice is then signed and (assuming that the person is already a bishop) he immediately becomes Bishop of Rome. The cardinals pay him their respects and the Cardinal Deacon announces the result of the election to the people in St. Peter’s Square: Nuntio Vobis Gaudium Magnum…I announce a Great Joy to You All. Habemus Papam… We have a Pope….

The new Pope comes out and gives them his blessing. There is no longer a coronation ceremony, but the pontificate is inaugurated at a ceremony in St Peter’s a short time afterwards.

Those in Office When the Pope Dies

Since supreme teaching, legislating and judicial authority rests with the Pope, all but the most ordinary business of the Holy See comes to a stop. The highest office holders, such as the Cardinals and others who are Prefects of Dicasteries and Presidents of Commissions and Committees, all lose their offices with the death of the Pope. There are three exceptions: (1) the Cardinal who is Camerlengo (Chamberlain) of the Holy Roman Church, an office which deals primarily with the period of the Papal Interregnum or Vacancy, (2) the Cardinal who is the Major Penitentiary, and responsible for matters concerning the internal forum of conscience (e.g. absolution from excommunications reserved to the Holy See), and (3) the Cardinal who serves as the Almoner of His Holiness and is responsible for charity “toward those experiencing situations of extreme need, exclusion and poverty, as well as grave disasters” (Praedicate Evangelium, art. 80).

In addition, the Master of Pontifical Liturgical Celebrations assumes competency over the liturgical celebrations of the College of Cardinals during the Interregnum, and the Secretariat for the Economy furnishes the Camerlengo all information that may be requested with regard to the financial status of the Holy See. Finally, the Cardinal Vicar General for the Diocese of Rome continues in office during the vacancy of the Apostolic See, as does the Cardinal Archpriest of the Vatican Basilica and Vicar General for Vatican City.

Office of the Camerlengo

The Office of the Camerlengo, historically known as the Apostolic Camera, is responsible for insuring the continued functioning of the Holy See upon the death of the Pope. It is headed by the Camerlengo, or Chamberlain, of the Holy Roman Church, assisted by the Vice-Camerlengo, who like the Camerlengo is appointed by the Pope. They will be helped by three Cardinal Assistants, one of whom is the Cardinal Coordinator of the Council, and two others, whose appointments are established in the norms concerning the Vacancy of the Apostolic See and the election of the Roman Pontiff.

During the period of the Vacancy the Camerlengo and his assistants gather reports from the departments of the Holy See, including those related to budgets and finances, so that the College of Cardinals is able to manage the ordinary affairs of the Church. This is necessary because all department heads lose their offices with the Vacancy of the Apostolic See, except for the Camerlengo and the Major Penitentiary.

Domus Sanctae Marthae (St Martha’s House)

The current St Martha’s House “Domus Sanctae Marthae” is a Foundation. Prior to this there existed an institution known as the St Martha Hospice, within which there was also a Pontifical Dispensary of St Martha.

The “Domus” is a modern residence for cardinals and other prelates visiting Rome (it has 106 suites, 22 single rooms and one apartment). It is run by the Daughters of Charity of St Vincent de Paul, which is the most numerous female religious congregations in the world today, with some 22,000 religious. The “Domus” has a direct link with the social and charitable work undertaken by the Daughters of Charity from the late 19th century and throughout the 20th century, especially during the Second World War.

During the period of vacant See, all the occupants of the “Domus” have to leave in order to make way for the cardinal electors. During the Conclave, in addition to the cardinal electors, people who already reside in the Vatican and who according to the Apostolic Constitution “Universi Dominici gregis” also participate in the Conclave; will also move into Sanctae Marthae.

From a juridical point of view, today’s “Domus” is a “Foundation,” set up in 1996 by means of Chirograph written by the Pope himself. This Foundation took the place of a pre-existing Foundation established by Pope Leo XIII, who in 1891 decided to dedicate an area within the Vatican as a hospice to help the sick living in the neighbourhoods near the Vatican, also to face a cholera epidemic afflicting various Italian cities at the time. During the Second World War, the hospice was used to welcome refugees, Jews, and ambassadors from countries that had broken diplomatic relations with Italy.

John Paul II’s 1996 Chirograph, decrees that a “new building is to be constructed on the area part of which housed the said Hospice, and with a view to the situation that has arisen in the meantime. I have decided to suppress the earlier Foundation and to create a new Foundation under the title of Domus Sanctae Marthae designating it to offer hospitality – in a spirit of authentic priestly fraternity – to ecclesiastical personnel serving at the Secretariat of State and, as far as possible, at other Dicasteries of the Roman Curia, as well as to cardinals and bishops visiting Vatican City to see the Pope or to participate in events and meetings organized by the Holy See. All this to be in accordance with what is laid down in the Apostolic Constitution Universi Dominici gregis, which allocates the building for the exclusive use of the cardinal electors during the Conclave for the election of the Supreme Pontiff.”

Therefore, apart from the cardinal electors, certain other people also enter the Domus Sanctae Marthae and the Conclave, people whose presence is important for the proper running of the election process and whom paragraph 46 of Universi Dominici gregis indicates in these terms: “In order to meet the personal and official needs connected with the election process, the following individuals must be available and therefore properly lodged in suitable areas within the confines mentioned in No. 43 of this Constitution: the Secretary of the College of Cardinals, who acts as Secretary of the electoral assembly; the Master of Papal Liturgical Celebrations with two Masters of Ceremonies and two Religious attached to the Papal Sacristy; and an ecclesiastic chosen by the Cardinal Dean or by the Cardinal taking his place, in order to assist him in his duties. There must also be available a number of priests from the regular clergy for hearing confessions in the different languages, and two medical doctors for possible emergencies. Appropriate provisions must also be made beforehand for a suitable number of persons to be available for preparing and serving meals and for housekeeping. All the persons indicated here must receive prior approval from the Cardinal Camerlengo and the three Cardinal Assistants.”

New Urns Used in the Election of the Pope

On a tapestry that can be seen in a gallery in the Vatican Museums, we find one of the oldest witnesses of the chalice-urns that served to gather the ballots of the cardinals voting in the election of a new pontiff. The tapestry refers to an episode narrated in the chronicles of the election of Pope Urban VIII (1623-1644). In the final scrutiny, during the counting of the ballots, one ballot was missing. To the right of the tapestry, one can see a scrutineer who is looking inside a large chalice with attention and interest, as if to verify the presence of the lost ballot. A chalice very similar to the one in the tapestry and a pyx (ciborium) are preserved in the pontifical sacristy of the Sistine Chapel. This chalice and pyx have been used to gather the voting ballots in the conclaves of the last century, up to John Paul II.

With the promulgation of the Apostolic Constitution “Universi Dominici gregis” concerning the vacant see of the Apostolic See and the election of the Roman Pontiff (John Paul II, February 22, 1996), the need arose to adapt the urns to the new norms. In fact, it was necessary to add a new urn to the chalice and pyx foreseen in previous regulations to receive the votes of any cardinals having the right to vote but who are impeded through illness from leaving their room to be present for the vote counting in the Sistine Chapel. Rather than creating another urn, three new ones have been designed, principally to make them more functional for the intended use, but above all to make them uniform and in the same style, dignified and artistic.

The function of the urns is described in Chapter V of the Constitution, which also speaks of a plate to be placed on top of the first urn. Every cardinal, in fact, must “place his ballot on the plate, with which he drops it into the receptacle beneath.”

The second urn, as already been noted, will be used only in the case of the presence in the Conclave of cardinals impeded by illness from leaving their rooms, and the third urn will be used to gather the ballots after the scrutiny, before they are burned, which causes the traditional smoke to announce to the faithful gathered in St. Peter’s Square the non-election (black smoke) or the election (white smoke) of the new Pontiff. To create the new urns an artist of renown was needed who could undertake such an assignment. The choice fell to the sculptor Cecco Bonanotte, well known in the Vatican as the author of the new entrance doors of the Vatican Museums, inaugurated on the occasion of the Jubilee Year 2000.

Collaboration between this artist and the Holy See began in 1975 with the “forziere” (a coffer) walled into the Holy Door of the Basilica of St. Paul’s Outside-the-Walls at the closing of the Jubilee of that year and the votive lamp given by Paul VI to the catacombs of St. Callixtus to mark that same Holy Year. In 1985 Bonanotte created the sculpture “The Journeys of St. Paul,” which was donated by John Paul II to the United Nations headquarters. For the Holy See pavilion at Expo 2000 in Hannover, Germany, the sculptor created a three-dimensional work in bronze, which is now in the gardens of the new Apostolic Nunciature in Berlin. The three urns, done in silver and gilded bronze, are further confirmation of an aesthetic, artistic path of notable prestige, and underline the appreciation for Bonanotte not only in Italy, but especially abroad.

Bonanotte’s sculpture is marked by the use of bronze, worked with refined and ancient techniques: “cera persa,” (a method of fusing bronze through the liquefaction of a model in wax) for works in the round, and with models in plaster for reliefs. These are treated with a light patina which underlines the various chromatics of the bronze, the irregularities on the surface and the contrast between opaqueness and brightness. The sensation received is that of a space which opens up beyond the visual plane. And this is precisely the characteristic of Bonanotte’s art: ancient and modern harmonize in barely accented forms where the classical tradition of perfection is tempered in a vision of open lines that suggest infinity.

The language of the urns is fundamentally linked to two symbols: the first, iconographically emerging, is that of the shepherd and his sheep, the other, barely accented, of birds, grapes and ears of grain. In the symbols chosen by the artist the three urns are united in a simple and direct way to the meaning that the person of the Pope has in the Church: the shepherd, indeed the Good Shepherd who, in the name of Christ, has the duty of “confirming his brothers” (Luke 22,31) in the faith. In that “confirm” is the declaration of the primacy of Peter over the Apostles and, as a consequence, the primacy of the Pope over the other bishops. But the symbolism of the Good Shepherd also underlines the style of exercising this primacy, linked indissolubly to charity. This idea is clearly expressed in the Gospel of John (21,15ff) where “feeding” the flock is joined inseparably to loving care: “Simon of John, do you love me?” Peter tells him: “Lord, you know everything, you know that I love you: “Feed my lambs.”

The relationship of love between Jesus and Peter, and as a consequence between the Pope and the Church, is underlined and confirmed by the artist in the other symbols used to decorate the urns: birds, grapes and the ears of grain. In a mosaic in the Basilica of San Apollinare Nuovo in Ravenna (6th century) there is a scene of the Last Supper with Jesus and the apostles. At the centre of the table, on a plate, instead of the chalice of wine, there are two fish: an original way to synthesize the Eucharist that, under the signs of bread and wine, make Christ present in His Mystery of death and Resurrection. The word “fish,” in fact, translated in Greek, in the letters that compose it is an acrostic, that is, a word composed of several letters which in, our case, leads us to a sentence: “Jesus Christ, Son of God, and Saviour.” And this is the reason why paleo-Christian art often has the image of a fish as the symbol of Christ.

But it is the symbol of the ear of grain that in a more direct and immediate way links to Christ, “the living bread.” The ear is at the origin of bread, the basic nourishment for man and, as such, at the origin of Eucharistic symbolism. Eucharistic bread and wine, which are Christ, accentuate the idea of charity underlined by the sharing of this very bread and the chalice: “The cup of blessing which we bless, is it not a participation in the blood of Christ? And the bread which we break, is it not a participation in the body of Christ? Because there is one bread, we who are many, are one body, for we all partake of the one bread (I Cor 10, 15-17)

The Pope, in the sign of the Eucharist, thus becomes the living sign of unity between Christ and His Church. The very placement of the symbols chosen by the artist for the diverse urns confirms and develops this meaning. The idea of the Good Shepherd, underlined by the three little sheep and the bas relief, adorns the urn that will hold the ballots of the cardinal electors: the plate that will serve to introduce the single ballots into the urn bears the symbols of the birds, the grapes and the ears of grain.

On the top of the urn which will hold the just-counted ballots, there is the figure of the Good Shepherd. At the feet of the little sculpture are two crossed keys, the traditional symbol of papal “power.” The symbol is rooted in the Gospel; the Lord tells Peter that He will give him: “…the keys to the Kingdom of heaven…” (Mt. 16, 19), rescinding from every interpretation on the human level of the term “power.” The structural organization of the urn underlines that the sign of power takes specific form in the figure of the Good Shepherd that dominates and rises above the symbol of the keys.

Bonanotte’s artistic intuitions come from a passionate research. The structure of the urns, “meteors” of light and the images which adorn them, seem to give visual consistency to the archetypes of the human soul. This type of operation is very complex and difficult; everything must be brought to the basic essence of things, beyond any abstruseness or easy ideological and intellectual schematics. The result on Bonanotte’s three urns is evident: the barely perceptible embossed lines and the indistinct figures: everything serves one purpose, so essential as to constitute the sense and scope of a service, such as that of the Roman Pontiff for the entire Church. Thus, beyond their value as instruments, the urns reveal the importance and the responsibility of the cardinals called to elect the successor of Peter. The task cannot be dismissed, as often happens in journalistic services, as a tactical-political operation. If it was like this it would have been difficult to have pontiffs of the stature of John XXIII, Paul VI and John Paul II, Benedict XVI, just to cite the names of only a few Popes of the last century.

Rev. Fr. Augustine ‘Segun Fasiku

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