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A view of the Vatican’s Sistine Chapel on Oct. 29, 2014. / Credit: Bohumil Petrik/CNA

CNA Staff, Apr 29, 2025 / 07:00 am (CNA).

Pope Francis, who died April 21 at age 88, was laid to rest at the Basilica of St. Mary Major following his funeral on April 26. 

As the world continues to mourn the late pope during the nine-day period known as “Novendiales” (also rendered “Novemdiales”), preparations are underway for the highly-regulated conclave process, which is the means by which a new pope is elected for the Church. 

Here’s what you need to know about what will happen next.

Setting the stage: Who can take part in the conclave?

The task of electing the new pope falls solely upon the members of the College of Cardinals who are younger than age 80 and otherwise eligible or able to participate, of which there are currently 134. 

Cardinal Giovanni Battista Re, 91, is the current dean of the College of Cardinals, i.e., the most senior member, elected from among the ranks of the cardinal bishops and confirmed by the pope. Normally, it would be Re’s job to move the conclave process forward once it gets underway. 

Re is too old to take part in the conclave, however, as is his vice dean, Cardinal Leonardo Sandri. So the upcoming conclave will be directed by Cardinal Pietro Parolin, the next eligible most senior cardinal bishop and the Vatican’s secretary of state.

May 7: The conclave begins

The conclave system was formalized in 1274, and its procedures are spelled out in great detail in the 1996 apostolic constitution Universi Dominici Gregis of Pope John Paul II, which was amended slightly by Pope Benedict XVI and Pope Francis.

Normally, the day on which the conclave begins is to be the 15th day after the death of a pope, the 16th day of the interregnum (which just means the period between popes). It can begin up to the 20th day “for serious reasons,” or earlier than the 15th day if all the cardinals are present. 

The Holy See Press Office announced Monday that the conclave will begin on the morning of May 7, with the Holy Mass for the Election of the Roman Pontiff in St. Peter’s Basilica. 

That afternoon, the cardinals — only the electors — will make their entrance into the Sistine Chapel, chanting the “Veni Creator Spiritus,” invoking the Holy Spirit’s guidance. Once inside, each cardinal will take an oath to observe the procedures, maintain secrecy, and vote freely for the candidate he believes most worthy.

When the last of the cardinal electors has taken the oath, the master of papal liturgical celebrations, Archbishop Diego Ravelli, will give the order “Extra omnes” (“Everyone out”), indicating that all those not taking part in the conclave must leave the Sistine Chapel. 

Other than the cardinals, the only people allowed to remain in the chapel are the master of papal liturgical celebrations and a clergy member chosen to preach a meditation to the cardinals. After the meditation is given, he and the master of papal liturgical celebrations will leave the chapel (though the master of papal liturgical celebrations will need to be readmitted several times during the process, particularly when a vote is about to happen). 

The chapel doors will then be closed to the outside world until a new pope is chosen.

How does it work once the cardinals are inside?

The cardinals must swear to absolute secrecy both during and after the conclave process, and great care must be taken to ensure the Sistine Chapel has not been bugged. Whenever they leave the chapel — such as for meals and to sleep — the cardinals are not allowed to discuss anything about what took place in the chapel.

Inside the locked chapel, votes are taken among the cardinals once on the first afternoon session, and twice on each morning and afternoon session for each day of the conclave.

The ballot papers all bear the words “Eligo in summum pontificem” (“I elect as supreme pontiff”), above a space for the cardinals to write a name. During the vote, cardinals individually approach Michelangelo’s painting of the Last Judgment, profess an oath in Latin, and drop their ballot into a large urn.

This is the oath that the cardinals pray as they vote:

“I call as my witness Christ the Lord, who will be my judge, that my vote is given to the one who before God I think should be elected.”

Three randomly designated cardinals, known as scrutineers, then tabulate the results in front of the assembly. First, they count the ballots, and if the number of ballots doesn’t match the number of electors, they are burned immediately and a new vote is taken. 

If the number of ballots is correct, the three scrutineers read each ballot, the last of the three reading the name aloud and writing it down. Each elector also writes down the running result on a sheet provided for this purpose. Each ballot, after it is counted, is pierced with a needle and placed on a thread for security.

Another three randomly selected cardinal electors, the revisers, check the ballot count and the notes of the scrutineers to ensure the tabulation of the ballots was carried out exactly and faithfully.

Three additional cardinal electors are randomly chosen as “infirmarii,” whose job it is to assist any electors who, although within the enclosure of the conclave, are too sick to be present in the Sistine Chapel. The infirmarii take with them a locked box that, having been shown to the other electors to be empty, receives the votes of the infirm. They then return it unopened to the scrutineers.

A Catholic man needs two-thirds of the votes — in the present case, 90 votes — to be elected the next pope. Looking at the record of the last century of conclaves shows that the college elects a new pope, on average, by the afternoon of the third day, after about eight ballots.

The new pope

When a voting session concludes without a man reaching the required majority, the ballots are burned with wet straw, causing black smoke to emanate from the chimney of the Sistine Chapel. However, if a pope is elected, the ballots are burned with the addition of a chemical agent, producing the famous white smoke. 

Before that happens, however, there is a process that must be followed once a man receives the required number of votes. 

After the junior cardinal deacon has readmitted the secretary of the college and the master of papal liturgical ceremonies, the cardinal dean, or the cardinal who is first in order and seniority, goes to the one elected and asks:

“Do you accept your canonical election as supreme pontiff?”

With consent he becomes bishop of Rome and the pope (thus ending the conclave, unless the new pope decides to keep it in session for some reason). The cardinal dean then asks:

“By what name do you wish to be called?”

The master of papal liturgical ceremonies, with the witness of the two masters of ceremonies (who are now summoned), then will draw up a document certifying the consent of the man elected and the name he has chosen.

The new pope spends a few moments in a room off the Sistine Chapel known as the Room of Tears, where he is dressed in his white papal vestments. Each cardinal then comes forward in turn and makes an act of homage and obedience to the new pope. An act of thanksgiving to God is then made. 

The senior cardinal deacon announces from the loggia of St. Peter’s to those gathered in St. Peter’s Square: “Habemus papam!” (“We have a pope!”) and what name he has taken. The newly elected pope then comes out to address and bless the city and the world (“urbi et orbi”).

A view of the Vatican’s Sistine Chapel on Oct. 29, 2014. / Credit: Bohumil Petrik/CNA

CNA Staff, Apr 29, 2025 / 07:00 am (CNA).

Pope Francis, who died April 21 at age 88, was laid to rest at the Basilica of St. Mary Major following his funeral on April 26. 

As the world continues to mourn the late pope during the nine-day period known as “Novendiales” (also rendered “Novemdiales”), preparations are underway for the highly-regulated conclave process, which is the means by which a new pope is elected for the Church. 

Here’s what you need to know about what will happen next.

Setting the stage: Who can take part in the conclave?

The task of electing the new pope falls solely upon the members of the College of Cardinals who are younger than age 80 and otherwise eligible or able to participate, of which there are currently 134. 

Cardinal Giovanni Battista Re, 91, is the current dean of the College of Cardinals, i.e., the most senior member, elected from among the ranks of the cardinal bishops and confirmed by the pope. Normally, it would be Re’s job to move the conclave process forward once it gets underway. 

Re is too old to take part in the conclave, however, as is his vice dean, Cardinal Leonardo Sandri. So the upcoming conclave will be directed by Cardinal Pietro Parolin, the next eligible most senior cardinal bishop and the Vatican’s secretary of state.

May 7: The conclave begins

The conclave system was formalized in 1274, and its procedures are spelled out in great detail in the 1996 apostolic constitution Universi Dominici Gregis of Pope John Paul II, which was amended slightly by Pope Benedict XVI and Pope Francis.

Normally, the day on which the conclave begins is to be the 15th day after the death of a pope, the 16th day of the interregnum (which just means the period between popes). It can begin up to the 20th day “for serious reasons,” or earlier than the 15th day if all the cardinals are present. 

The Holy See Press Office announced Monday that the conclave will begin on the morning of May 7, with the Holy Mass for the Election of the Roman Pontiff in St. Peter’s Basilica. 

That afternoon, the cardinals — only the electors — will make their entrance into the Sistine Chapel, chanting the “Veni Creator Spiritus,” invoking the Holy Spirit’s guidance. Once inside, each cardinal will take an oath to observe the procedures, maintain secrecy, and vote freely for the candidate he believes most worthy.

When the last of the cardinal electors has taken the oath, the master of papal liturgical celebrations, Archbishop Diego Ravelli, will give the order “Extra omnes” (“Everyone out”), indicating that all those not taking part in the conclave must leave the Sistine Chapel. 

Other than the cardinals, the only people allowed to remain in the chapel are the master of papal liturgical celebrations and a clergy member chosen to preach a meditation to the cardinals. After the meditation is given, he and the master of papal liturgical celebrations will leave the chapel (though the master of papal liturgical celebrations will need to be readmitted several times during the process, particularly when a vote is about to happen). 

The chapel doors will then be closed to the outside world until a new pope is chosen.

How does it work once the cardinals are inside?

The cardinals must swear to absolute secrecy both during and after the conclave process, and great care must be taken to ensure the Sistine Chapel has not been bugged. Whenever they leave the chapel — such as for meals and to sleep — the cardinals are not allowed to discuss anything about what took place in the chapel.

Inside the locked chapel, votes are taken among the cardinals once on the first afternoon session, and twice on each morning and afternoon session for each day of the conclave.

The ballot papers all bear the words “Eligo in summum pontificem” (“I elect as supreme pontiff”), above a space for the cardinals to write a name. During the vote, cardinals individually approach Michelangelo’s painting of the Last Judgment, profess an oath in Latin, and drop their ballot into a large urn.

This is the oath that the cardinals pray as they vote:

“I call as my witness Christ the Lord, who will be my judge, that my vote is given to the one who before God I think should be elected.”

Three randomly designated cardinals, known as scrutineers, then tabulate the results in front of the assembly. First, they count the ballots, and if the number of ballots doesn’t match the number of electors, they are burned immediately and a new vote is taken. 

If the number of ballots is correct, the three scrutineers read each ballot, the last of the three reading the name aloud and writing it down. Each elector also writes down the running result on a sheet provided for this purpose. Each ballot, after it is counted, is pierced with a needle and placed on a thread for security.

Another three randomly selected cardinal electors, the revisers, check the ballot count and the notes of the scrutineers to ensure the tabulation of the ballots was carried out exactly and faithfully.

Three additional cardinal electors are randomly chosen as “infirmarii,” whose job it is to assist any electors who, although within the enclosure of the conclave, are too sick to be present in the Sistine Chapel. The infirmarii take with them a locked box that, having been shown to the other electors to be empty, receives the votes of the infirm. They then return it unopened to the scrutineers.

A Catholic man needs two-thirds of the votes — in the present case, 90 votes — to be elected the next pope. Looking at the record of the last century of conclaves shows that the college elects a new pope, on average, by the afternoon of the third day, after about eight ballots.

The new pope

When a voting session concludes without a man reaching the required majority, the ballots are burned with wet straw, causing black smoke to emanate from the chimney of the Sistine Chapel. However, if a pope is elected, the ballots are burned with the addition of a chemical agent, producing the famous white smoke. 

Before that happens, however, there is a process that must be followed once a man receives the required number of votes. 

After the junior cardinal deacon has readmitted the secretary of the college and the master of papal liturgical ceremonies, the cardinal dean, or the cardinal who is first in order and seniority, goes to the one elected and asks:

“Do you accept your canonical election as supreme pontiff?”

With consent he becomes bishop of Rome and the pope (thus ending the conclave, unless the new pope decides to keep it in session for some reason). The cardinal dean then asks:

“By what name do you wish to be called?”

The master of papal liturgical ceremonies, with the witness of the two masters of ceremonies (who are now summoned), then will draw up a document certifying the consent of the man elected and the name he has chosen.

The new pope spends a few moments in a room off the Sistine Chapel known as the Room of Tears, where he is dressed in his white papal vestments. Each cardinal then comes forward in turn and makes an act of homage and obedience to the new pope. An act of thanksgiving to God is then made. 

The senior cardinal deacon announces from the loggia of St. Peter’s to those gathered in St. Peter’s Square: “Habemus papam!” (“We have a pope!”) and what name he has taken. The newly elected pope then comes out to address and bless the city and the world (“urbi et orbi”).

Any Catholic with an interest in church politics probably knows about the tradition of “papal smoke” when a new pontiff is chosen. Crowds gather in Vatican City, watching the chimney on the roof of the Sistine Chapel, waiting to see what the conclave decides. White smoke equals “new pope”; black smoke equals “no pope yet.” […]

The post What is the origin of the papal smoke? appeared first on U.S. Catholic.

VATICAN CITY (CNS) -- The next pope needs to continue the path set by Pope Francis: Promoting a church that is welcoming, listens to everyone and unifies, some members of the College of Cardinals told reporters April 29.

As members of the College of Cardinals head most days to the Vatican's New Synod Hall for their pre-conclave meetings, scores of reporters and camera operators rush toward them in a wave seeking information about the closed-door deliberations and insight into what they are looking for in a pope.

Speaking to reporters April 29, Cardinal Louis Sako, the Iraq-based patriarch of the Chaldean Catholic Church, said the atmosphere among the cardinals is "fraternal and sincere."

Cardinal Jorge Jiménez Carvajal, the 83-year-old retired archbishop of Cartagena, Colombia, said there was "a great spirit of communion" even with the expression of many different opinions.

Cardinal John Ribat of Port Moresby, Papua New Guinea, 68, said the atmosphere was "free, welcoming" with everyone being open to one another. 

Cardinal Sako said there is a sense of responsibility "in finding someone who continues Francis' efforts." Asked to comment on the April 28 homily of Cardinal Baldassare Reina, who said the church cannot go backward, and whether this was the right direction for the church, Cardinal Sako said, "For me it is."

Cardinal Christoph Schonborn, retired archbishop of Vienna, 80, also agreed with the homily's message and said, "We are always moving forward. Do not be afraid."

Salvadoran Cardinal Gregorio Rosa Chávez, 82, retired auxiliary bishop of San Salvador, said there is a sense that the church needs to be a kind of "utopia" where there is room "for everyone: 'todos, todos, todos."

The next pope could be a surprise, he said, just as Pope Francis was a surprise for most.

As the cardinals each get a turn to say what they see happening in the church and the world, and what they would like to see happen, Cardinal Rosa said the late pope made those priorities "very clear" in his brief final testament: the need for world peace and brotherhood among peoples.

Cardinal Ribat said the next pope should be "open to all," but there should also be "a way of kind of controlling, not in a bad way, but in a way that keeps everyone together and unites everyone and to journey together in that way."

So far most of the cardinals who have spoken at the general congregation have been from Europe, he added.

Nearly three-quarters of the 135 cardinal electors -- 99 of them -- were elevated to the college by Pope Francis. Fifty-two of them were named in the last three years, and 20 were named less than five months ago. There are a total of 252 cardinals in the whole college.

That means the cardinals have also spent the first six general congregation meetings trying to get to know each other better, Cardinal Rosa said. "We don't know each other yet."

Nonetheless, he and Cardinal Sako said they expect the conclave to be brief and last two to three days. While not revealing a name, Cardinal Sako said he already had a "very clear" idea of who he intended to vote for.

- - -

Contributing to this story was Justin McLellan at the Vatican.
 

WASHINGTON – Bishop Brendan J. Cahill of the Diocese of Victoria, the bishop-promoter of Stella Maris in the United States, will commemorate National Maritime Day and the Catholic Church’s observation of the National Day of Prayer and Remembrance for Mariners and People of the Sea on May 22. The maritime apostolate for the Catholic Church that serves those who work or travel on the high seas and work in ports is known as “Stella Maris” (Star of the Sea). 

The men and women who make their living working on the seas include merchants, sailors, seafarers, fishermen, port personnel and many others in the maritime industry whose work is vital to global commerce. The work of seafarers ensures that raw materials, food, medicines and countless other products are transported to keep the global economy moving.

The nature of maritime work means they are not always a visible presence in the community, and seafarers make great sacrifices with their families to carry out their work. Stella Maris chaplains, deacons and lay ministers serve at ports across the United States to welcome them and be a network of support for them and their families. 

“On National Maritime Day, we thank our brothers and sisters who work as seafarers for their dedication. We also seek the intercession of Our Lady, Star of the Sea -- that she protect and guide those in this important industry that is vital to global commerce,” said Bishop Cahill. 

Commemoration in the Dioceses

In commemoration of National Maritime Day, Bishop Cahill is encouraging dioceses in the United States to remember seafarers during Mass. Dioceses may also wish to consider holding events to support and thank seafarers and raise public awareness of the contributions they make to our country.  

Commemoration in Washington, D.C.

Bishop Cahill will celebrate the Votive Mass of the Blessed Virgin Mary, Star of the Sea, on Saturday, May 24, 2025, at 12:10 p.m. in the Crypt Church of the Basilica of the National Shrine of the Immaculate Conception (400 Michigan Ave. NE; Washington, D.C.  20017)

Jubilee Year 2025

Pope Francis has designated the 2025 Holy Year as a time to renew ourselves as “Pilgrims of Hope.” The Vatican has appointed the Italian naval ship Amerigo Vespucci, as a Jubilee church and pilgrimage site, providing seafarers the opportunity to be part of the Holy Year celebrations. A pilgrimage to the ship will allow the faithful to gain a plenary indulgence during the Jubilee Year. Read more about the Amerigo Vespucci from Catholic News Service in Rome: https://catholicreview.org/chapel-onboard-historic-italian-naval-ship-designated-a-jubilee-church/. 

For more information on the ministry of Stella Maris, please visit: https://www.usccb.org/stellamaris.

###

VATICAN CITY (CNS) -- True discipleship is not measured by the creeds Christians recite or the theology they know, but by how deeply they love, a cardinal said at a memorial Mass for Pope Francis.

"It is not the profession of faith, the theological knowledge or the sacramental practice that guarantees participation in the joy of God," said Cardinal Mauro Gambetti, archpriest of St. Peter's Basilica, "but the qualitative and quantitative involvement in the human experience of the least of our brothers and sisters."

Celebrating Mass in the basilica April 29 for the fourth day of the "novendiali" -- nine days of mourning for Pope Francis marked with Masses -- the cardinal said that Christ's final judgment will not be based on knowledge or status, but on acts of mercy toward the hungry, the stranger, the sick and the imprisoned.

His message came as cardinals gathered in Rome said they are beginning to reflect on what qualities the next pope must embody. The cardinals are meeting daily in general congregation meetings ahead of the conclave, which is scheduled to begin May 7.

Concelebrating the Mass with Cardinal Gambetti were the cardinals who lead the three other papal basilicas in Rome: Cardinal Baldassare Reina, papal vicar of Rome and archpriest of the Basilica of St. John Lateran; Cardinal Rolandas Makrickas, coadjutor archpriest of the Basilica of St. Mary Major; and U.S. Cardinal James M. Harvey, archpriest of St. Paul Outside the Walls.

Patrick Kelly, supreme knight of the Knights of Columbus, was seated in a front row.

Reflecting on the Gospel's imagery of sheep and goats, Cardinal Gambetti explained that those who are welcomed into God's kingdom are not those who sought independence and self-interest, but those who lived with gentleness, solidarity and compassion.

"At the personal and institutional level, we must ask ourselves: which of these two styles do we embody?" he said.

Pope Francis' humanity, tenderness and commitment to peace touched believers and nonbelievers alike, the cardinal said. Quoting Edith Bruck, a Holocaust survivor, poet and friend of Pope Francis, Cardinal Gambetti said the late pope was "a man who loved, who wept, who invoked peace, who embraced and spread warmth wherever he went."

True evangelization, the cardinal said, does not come through grand proclamations but through humble acts of solidarity that reveal God's love in tangible ways.

"Who touches humanity touches God; who honors humanity honors God; who scorns humanity scorns God," he said.

Recalling Pope Francis' conviction that "all, all, all, are called to live in the church," Cardinal Gambetti reflected the on the episode from the Acts of the Apostles in which St. Peter meets Cornelius.

In that account, St. Peter enters the gentile's home despite Jewish custom forbidding him to do so, and, after preaching about Jesus, the Holy Spirit descends upon them both, and the apostle baptizes Cornelius.

The Gospel account is "an episode that, in an age that is globalized, secularized and thirsting for truth and love such as ours" reveals the first pope's attitude toward evangelization, the cardinal said: "Openness to the human person without reservation, gratuitous concern for others, sharing and deepening experiences to help every man and woman give credit to life, to the grace of creation."

- - -

Reporting by CNS Rome is made possible by the Catholic Communication Campaign. Give to the CCC special collection in your diocese May 10-11 or any time at: https://bit.ly/CCC-give

Detail from St. Catherine of Siena from the circle of Baldassare Francheschini (17th century). / Credit: Baldassare Franceschini, Public domain, via Wikimedia Commons

Vatican City, Apr 29, 2025 / 04:00 am (CNA).

On the feast of St. Catherine of Siena in 2021, Pope Francis expressed his hope that the “great female figure of faith” would continue to inspire a more joyful and fervent witness.

“The Holy Father hopes that, especially in the context of the 560th anniversary of the canonization of the Sienese saint, the example of such a generous disciple of Christ will foster in all an ever more joyful and fervent witness to faith and charity to promote the civilization of love,” Cardinal Pietro Parolin wrote in a telegram on behalf of the pope, published April 29, 2021.

The Vatican secretary of state sent the telegram to Cardinal Augusto Paolo Lojudice, the archbishop of Siena-Colle di Val d’Elsa-Montalcino, expressing the pope’s good wishes to Catholics in the archdiocese during their three-day celebration of their hometown saint.

St. Catherine of Siena is a doctor of the Church and co-patron of Europe. She played a pivotal role in ending the Avignon exile of the successors of Peter in the 14th century.

Born in Siena in 1347 on the feast of the Annunciation, she exhibited an unusually independent character as a child and an exceptionally intense prayer life.

When she was 7 years old, she had the first of her mystical visions in which she saw Jesus surrounded by saints and seated in glory. In the same year, she vowed to consecrate her virginity to Christ.

When, at the age of 16, her parents decided that she should marry, she cut off her hair to make herself less appealing, and her father, realizing that he couldn’t contend with her resolve, let her have her way.

She joined the Dominican tertiaries and lived a deep and solitary life of prayer and meditation for the next three years in which she had constant mystical experiences, capped by the end of the three years with an extraordinary union with God granted to only a few mystics, known as “mystical marriage.”

St. Catherine suffered many periods of desolation alongside her mystical ecstasies, often feeling totally abandoned by God. She also tended to the sick, poor, and marginalized, especially lepers.

Her “Dialogue,” a spiritual classic, records her visions, which she dictated in a state of mystical ecstasy.

God called her to a more public life while she was still in her 20s, and she corresponded with many influential figures, advising, admonishing, and exhorting them to holiness, including the pope himself, whom she also rebuked when she saw fit.

She helped achieve peace when the Holy See and Florence were at war. While on her deathbed, she made possible the healing of the great schism between the followers of the legitimate pope, Urban VI, and those who opposed him.

She died in Rome on April 29, 1380, at the age of 33, and the stigmata appeared on her incorrupt body after her death. She was canonized by Pope Pius II on June 29, 1461.

She once said: “If you are what you should be, you will set the world ablaze.”

This story was first published on April 29, 2021, and has been updated.

Detail from St. Catherine of Siena from the circle of Baldassare Francheschini (17th century). / Credit: Baldassare Franceschini, Public domain, via Wikimedia Commons

Vatican City, Apr 29, 2025 / 04:00 am (CNA).

On the feast of St. Catherine of Siena in 2021, Pope Francis expressed his hope that the “great female figure of faith” would continue to inspire a more joyful and fervent witness.

“The Holy Father hopes that, especially in the context of the 560th anniversary of the canonization of the Sienese saint, the example of such a generous disciple of Christ will foster in all an ever more joyful and fervent witness to faith and charity to promote the civilization of love,” Cardinal Pietro Parolin wrote in a telegram on behalf of the pope, published April 29, 2021.

The Vatican secretary of state sent the telegram to Cardinal Augusto Paolo Lojudice, the archbishop of Siena-Colle di Val d’Elsa-Montalcino, expressing the pope’s good wishes to Catholics in the archdiocese during their three-day celebration of their hometown saint.

St. Catherine of Siena is a doctor of the Church and co-patron of Europe. She played a pivotal role in ending the Avignon exile of the successors of Peter in the 14th century.

Born in Siena in 1347 on the feast of the Annunciation, she exhibited an unusually independent character as a child and an exceptionally intense prayer life.

When she was 7 years old, she had the first of her mystical visions in which she saw Jesus surrounded by saints and seated in glory. In the same year, she vowed to consecrate her virginity to Christ.

When, at the age of 16, her parents decided that she should marry, she cut off her hair to make herself less appealing, and her father, realizing that he couldn’t contend with her resolve, let her have her way.

She joined the Dominican tertiaries and lived a deep and solitary life of prayer and meditation for the next three years in which she had constant mystical experiences, capped by the end of the three years with an extraordinary union with God granted to only a few mystics, known as “mystical marriage.”

St. Catherine suffered many periods of desolation alongside her mystical ecstasies, often feeling totally abandoned by God. She also tended to the sick, poor, and marginalized, especially lepers.

Her “Dialogue,” a spiritual classic, records her visions, which she dictated in a state of mystical ecstasy.

God called her to a more public life while she was still in her 20s, and she corresponded with many influential figures, advising, admonishing, and exhorting them to holiness, including the pope himself, whom she also rebuked when she saw fit.

She helped achieve peace when the Holy See and Florence were at war. While on her deathbed, she made possible the healing of the great schism between the followers of the legitimate pope, Urban VI, and those who opposed him.

She died in Rome on April 29, 1380, at the age of 33, and the stigmata appeared on her incorrupt body after her death. She was canonized by Pope Pius II on June 29, 1461.

She once said: “If you are what you should be, you will set the world ablaze.”

This story was first published on April 29, 2021, and has been updated.

“Let not your hearts be troubled; believe in God, believe also in me. In my Father’s house are many rooms; if it were not so, would I have told you that I go to prepare a place for you? And when I go and prepare a place for you, I will come again and will […]

The post Be at Peace appeared first on Integrated Catholic Life™.

Cardinal Baldassare Reina, vicar general for the Diocese of Rome, preaches the homily during the third day of Novendiales Masses for Pope Francis at St. Peter’s Basilica on April 28, 2025. / Credit: Daniel Ibáñez/CNA

CNA Newsroom, Apr 28, 2025 / 19:06 pm (CNA).

Editor’s Note: On April 28, 2025, Cardinal Baldassare Reina, vicar general for the Diocese of Rome, delivered the following homily during the third day of Novendiales Masses for Pope Francis. The text below is a CNA working translation of the Italian original published by the Vatican.

My frail voice is here today to express the prayer and sorrow of a portion of the Church — that of Rome — bearing the weight of the responsibility history has assigned to her.

In these days, Rome is a people mourning its bishop — a people, together with other peoples, who have lined up, finding a space among the city’s places to weep and pray, like “sheep without a shepherd.”

Sheep without a shepherd: a metaphor that helps us gather the feelings of these days and enter into the depth of the image we have received from the Gospel of John — the grain of wheat that must die to bear fruit. A parable that tells of the shepherd’s love for his flock.

In this time, while the world is burning and few have the courage to proclaim the Gospel and translate it into a concrete and possible vision of the future, humanity appears like sheep without a shepherd. This image leaves the mouth of Jesus as he gazes upon the crowds following him.

Around him are the apostles, reporting all they had done and taught: the words, gestures, and actions learned from the Master — the proclamation of the coming kingdom of God, the call to conversion, and the signs that gave flesh to the words — a caress, an outstretched hand, disarmed speech, without judgment, liberating, unafraid of contact with impurity. In performing this service, necessary to awaken faith and hope — that evil would not have the last word, that life is stronger than death — they did not even have time to eat.

Jesus senses the weight of this — and that comforts us now.

Jesus, the true shepherd of history in need of salvation, knows the burden placed on each of us in continuing his mission, especially as we find ourselves searching for his first shepherd on earth.

As in the time of the first disciples, there are successes and also failures, fatigue, and fear. The horizon is immense, and temptations creep in that veil the one thing that matters: to desire, seek, and labor in anticipation of “a new heaven and a new earth.”

This cannot be the time for balancing acts, tactics, caution, instincts to turn back, or, worse, revenge and power alliances, but rather we need a radical disposition to enter into God’s dream entrusted to our poor hands.

At this moment, I am struck by what Revelation says: “I, John, saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.”

A new heaven, a new earth, a new Jerusalem.

Faced with the announcement of this newness, we cannot yield to that mental and spiritual laziness that ties us to past experiences of God and ecclesial practices, desiring they repeat endlessly, subdued by the fear of the losses required by necessary change.

I think of the multiple reform processes of Church life initiated by Pope Francis, which extend beyond religious affiliations. People recognized him as a universal pastor. These people carry concern in their hearts, and I seem to discern in them a question: What will become of the processes that have begun?

Our duty must be to discern and order what has begun, in light of what our mission demands of us, moving toward a new heaven and a new earth, adorning the Bride (the Church) for the Bridegroom.

Otherwise, we risk clothing the Bride according to worldly fashions, guided by ideological claims that tear the unity of Christ’s garment.

To seek a shepherd today means above all to seek a guide who knows how to manage the fear of loss in the face of the demands of the Gospel.

To seek a shepherd who bears the gaze of Jesus — the epiphany of God’s humanity in a world marked by inhumanity.

To seek a shepherd who confirms that we must walk together, integrating ministries and charisms: We are the people of God, constituted to proclaim the Gospel.

When Jesus sees the people following him, he feels compassion stir within him: He sees women, men, children, the elderly, the sick, the poor — and no one caring for them, no one feeding their hunger — the hunger of life turned harsh, and the hunger for the Word. Before these people, he feels himself to be their bread that will not fail, their water that quenches thirst endlessly, the balm that heals wounds.

He feels the same compassion Moses felt when, at the end of his days, from the heights of Mount Abarim, facing the Promised Land he would not enter, gazed upon the multitude he had guided and prayed to the Lord lest they become a flock without a shepherd.

That prayer is now our prayer — the prayer of the whole Church and of all men and women who ask to be guided and supported amid the struggles of life, among doubts and contradictions, orphans of a word that can guide them amid siren songs flattering instincts of self-redemption, that break solitude, gather the discarded, refuse to yield to tyranny, and dare not to bend the Gospel to tragic compromises of fear, worldly complicities, or blind, deaf alliances against the signs of the Holy Spirit.

The compassion of Jesus is the compassion of the prophets who reveal God’s suffering at seeing his people scattered and abused by bad shepherds — mercenaries who exploit the flock and flee at the sight of the wolf. Bad shepherds care nothing for the sheep, abandoning them to danger — and thus they are snatched and scattered.

But the good shepherd lays down his life for the sheep.

This radical disposition of the shepherd is narrated in the Gospel of John proclaimed in this Eucharistic liturgy — a testimony of how Jesus could see beyond death, to the hour that would glorify his mission: the hour of death on the cross, revealing unconditional love for all.

“If the grain of wheat that falls to the ground does not die, it remains just a grain of wheat.” The grain that sought the earth through the incarnation of the Word, falling to raise those who had fallen, coming to seek the lost.

His death is a sowing that leaves us suspended in that hour, when the seed is no longer visible, hidden by the earth that causes us to fear it has been lost. A suspension that could anguish us but instead can become the threshold of hope, a fissure in doubt, a light in the night, a garden of Easter.

The promised fruitfulness belongs to this disposition to death: to become wheat ground down, hostage to infidelity and ingratitude — to which Jesus, the good shepherd who lays down his life for his sheep, responds with forgiveness, praying to the Father while abandoned by his friends.

The good shepherd sows through his death, forgiving his enemies, preferring their salvation — the salvation of all — over his own.

If we want to be faithful to the Lord, to the grain of wheat fallen to the earth, we must sow our lives as well.

And how can we not recall the psalm: “Those who sow in tears shall reap with songs of joy”?

There are times, like ours, when, as the farmer to whom the psalmist refers, sowing becomes an extreme gesture, driven by the radicality of faith.

It is a time of famine — the seed thrown to the earth is drawn from the last reserve without which one dies. The farmer weeps because he knows that this final act demands risking his life.

But God does not abandon his people. He does not forsake his shepherds. He will not allow, just as with his Son, that they be left in the tomb of the earth.

Our faith safeguards the promise of a joyful harvest — but it must pass through the death of the seed that is our life.

That extreme, total, exhausting gesture of the sower made me think of Pope Francis’ Easter Sunday, of that outpouring of blessings and embraces to his people, the day before he died. The final act of his tireless sowing of the announcement of God’s mercies. Thank you, Pope Francis.

Mary, the holy Virgin whom we in Rome venerate as “Salus populi romani,” who now stands beside and watches over his mortal remains, receive his soul and protect us as we continue his mission. Amen.