Conclave

5 Pro eligendo Romano pontifice

THAT NIGHT HE lay in bed in the darkness with the rosary of the Blessed Virgin around his neck and his arms folded crosswise on his chest. It was a posture he had first adopted in puberty to avoid the temptations of the body. The objective was to maintain it until morning. Now, nearly sixty years later, when such temptations were no longer a danger, he continued out of habit to sleep like this – like an effigy on a tomb.

Celibacy had not made him feel neutered or frustrated, as the secular word generally imagined a priest must be, but rather powerful and fulfilled. He had imagined himself a warrior within a knightly caste: a lonely and untouchable hero, above the common run. If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple. He was not entirely naïve. He had known what it was to desire, and to be desired, both by women and by men. And yet he had never succumbed to physical attraction. He had gloried in his solitariness. It was only when he was diagnosed with prostate cancer that he had begun to brood on what he had missed. Because what was he nowadays? No longer a shining knight: just another impotent old fellow, no more heroic than the average patient in a nursing home. Sometimes he wondered what had been the point of it all. The night-time pang was no longer of lust; it was of regret.

In the next-door room, he could hear the African cardinal snoring. The thin partition wall seemed to vibrate like a membrane with each stertorous breath. He was sure it was Adeyemi. No one else could be so loud, even in his sleep. He tried counting the snores in the hope that the repetition would lull him to sleep. When he reached five hundred, he gave up.

He wished he could have opened the shutters for some fresh air. He felt claustrophobic. The great bell of St Peter’s had ceased tolling at midnight. In the sealed chamber, the dark early-morning hours were long and trackless.

He turned on his bedside lamp and read a few pages from Guardini’s Meditations Before Mass.

If someone were to ask me what the liturgical life begins with, I should answer: with learning stillness. . . That attentive stillness in which God’s word can take root. This must be established before the service begins, if possible in the silence on the way to church, still better in a brief period of composure the evening before.

But how was such stillness to be achieved? That was the question to which Guardini offered no answer, and in place of stillness, as the night wore on, the noise in Lomeli’s mind became even shriller than usual. He saved others; himself he cannot save – the jeer of the scribes and elders at the foot of the cross. The paradox at the heart of the Gospel. The priest who celebrates Mass and yet is unable to achieve Communion himself.

He pictured a great shaft of cacophonous darkness, filled with taunting voices thundering down upon him from heaven. A divine revelation of doubt.

At one point in his despair he picked up the Meditations and flung it at the wall. It bounced off it with a thump. The snoring ceased for a minute, and then resumed.

At 6.30 a.m., the alarm sounded throughout the Casa Santa Marta – a clanging seminary bell. Lomeli opened his eyes. He was curled up on his side. He felt groggy, raw. He had no idea how long he had been asleep, only that it couldn’t have been for more than an hour or two. The sudden remembrance of all he had to do in the coming day passed over him like a wave of nausea, and for a while he lay unable to move. Normally his waking routine was to meditate for fifteen minutes then rise and say his morning prayers. But on this occasion, when at last he managed to summon the will to put his feet to the floor, he went directly into the bathroom and ran a shower as hot as he could bear. The water scourged his back and shoulders. He twisted and turned beneath it and cried out in pain. Afterwards he rubbed away the moisture on the mirror and surveyed with disgust his raw and scalded skin. My body is clay, my good fame a vapour, my end is ashes.

He felt too tense to breakfast with the others. He stayed in his room, rehearsing his homily and attempting to pray, and left it until the very last minute to go downstairs.

The lobby was a red sea of cardinals robing for the short procession to St Peter’s. The officials of the Conclave, led by Archbishop Mandorff and Monsignor O’Malley, had been allowed back into the hostel to assist; Father Zanetti was waiting at the foot of the stairs to help Lomeli dress. They went into the same waiting room opposite the chapel in which he had met Woźniak the night before. When Zanetti asked him how he had slept, he replied, ‘Very soundly, thank you,’ and hoped the young priest would not notice the dark circles beneath his eyes and the way his hands shook when he handed him his sermon for safe keeping. He ducked his head into the opening of the thick red chasuble that had been worn by successive deans of the College over the past twenty years and held out his arms as Zanetti fussed around him like a tailor, straightening and adjusting it. The mantle felt heavy on his shoulders. He prayed silently: Lord, who hast said, My yoke is easy and My burden is light, grant that I may so bear it as to attain Thy grace. Amen.

Zanetti stood in front of him and reached up to place upon his head the tall mitre of white watered silk. The priest stepped back a pace to check it was correctly aligned, squinted, came forward again and altered it by a millimetre, then walked behind Lomeli and tugged down the ribbons at the back and smoothed them. It felt alarmingly precarious. Finally he gave him the crozier. Lomeli lifted the golden shepherd’s crook a couple of times in his left hand, testing the weight. You are not a shepherd, a familiar voice whispered in his head. You are a manager. He had a sudden urge to give it back, to tear off the vestments, to confess himself a fraud and disappear. He smiled and nodded. ‘It feels good,’ he said. ‘Thank you.’

Just before 10 a.m., the cardinals began moving off from the Casa Santa Marta, walking out of the plate-glass doors in pairs, in order of seniority, checked off by O’Malley on his clipboard. Lomeli, resting on the crozier, waited with Zanetti and Mandorff beside the reception desk. They had been joined by Mandorff’s deputy, the Dean of the Master of Papal Ceremonies, a cheerful, tubby Italian monsignor named Epifano, who would be his chief assistant during the Mass. Lomeli spoke to no one, looked at no one. He was still trying vainly to clear a space in his mind for God. Eternal Trinity, I intend by Your grace to celebrate Mass to Your glory, and for the benefit of all, both living and dead, for whom Christ died, and to apply the ministerial fruit for the choosing of a new Pope. . .

At last they stepped out into the blank November morning. The double file of scarlet-robed cardinals stretched ahead of him across the cobbles towards the Arch of the Bells, where they disappeared into the basilica. Again the helicopter hovered somewhere nearby; again the faint sounds of demonstrators carried on the cold air. Lomeli tried to shut out all distractions, but it was impossible. Every twenty paces stood security men who bowed their heads as he passed and blessed them. He walked with his supporters beneath the arch, across the piazza dedicated to the early martyrs, along the portico of the basilica, through the massive bronze door and into the brilliant illumination of St Peter’s, lit for the television cameras, where a congregation of twenty thousand was waiting. He could hear the chanting of the choir beneath the dome and the vast echoing rustle of the multitude. The procession halted. He kept his eyes fixed straight ahead, willing stillness, conscious of the immense throng standing close-packed all around him – nuns and priests and lay clergy, staring at him, whispering, smiling.

Eternal Trinity, I intend by Your grace to celebrate Mass to Your glory. . .

After a couple of minutes, they moved on again, up the wide central aisle of the nave. He glanced from side to side, leaning on the crozier with his left hand, motioning vaguely with his right, conferring his blessing upon the blur of faces. He glimpsed himself on a giant TV screen – an erect, elaborately costumed, expressionless figure, walking as if in a trance. Who was this puppet, this hollow man? He felt entirely disembodied, as though he were floating alongside himself.

At the end of the aisle, where the apse gave on to the cupola of the dome, they had to pause beside Bernini’s statue of St Longinus, close to where the choir was singing, and wait while the last few pairs of cardinals filed up the steps to kiss the central altar and descended again. Only when this elaborate manoeuvre had been completed was Lomeli himself cleared to walk around to the rear of the altar. He bowed towards it. Epifano stepped forward and took away the crozier and gave it to an altar boy. Then he lifted the mitre from Lomeli’s head, folded it, and handed it to a second acolyte. Out of habit, Lomeli touched his skullcap to check it was in place.

Together he and Epifano climbed the seven wide carpeted steps to the altar. Lomeli bowed again and kissed the white cloth. He straightened and rolled back the sleeves of his chasuble as if he were about to wash his hands. He took the silver thurible of burning coals and incense from its bearer and swung it by its chain over the altar – seven times on this side, and then, walking round, a separate censing on each of the other three. The sweet-smelling smoke evoked feelings beyond memory. Out of the corner of his eye he saw dark-suited figures moving his throne into position. He gave back the thurible, bowed again, and allowed himself to be conducted round to the front of the altar. An altar boy held up the missal, opened to the correct page; another extended a microphone on a pole.

Once, in his youth, Lomeli had enjoyed a modest fame for the richness of his baritone. But it had become thin with age, like a fine wine left too long. He clasped his hands, closed his eyes for a moment, took a breath, and intoned in a wavering plainsong, amplified around the basilica:

‘In nomine Patris et Filii et Spiritus Sancti. . .’

And from the colossal congregation arose the murmured sung response:

‘Amen.’

He raised his hands in benediction and chanted again, extending the three syllables into half a dozen:

‘Pa-a-x vob-i-is.’

And they responded:

‘Et cum spiritu tuo.’

He had begun.

Afterwards, no one watching a tape of the Mass would have been able to guess at the inner turmoil of its celebrant, or at least not until he came to deliver his homily. True, his hands shook occasionally during the Penitential Act, but no more than was to be expected in a man of seventy-five. True also that once or twice he seemed unsure of what was required of him, for instance before the Evangelium, when he had to spoon incense on to the burning coals inside the thurible. However, for the most part his performance was assured. Jacopo Lomeli of the diocese of Genoa had risen to the highest levels in the councils of the Roman Church for the very qualities he showed that day: impassivity, gravity, coolness, dignity, steadiness.

The first reading was in English, delivered by an American Jesuit priest, and taken from the prophet Isaiah (The spirit of the Lord has been given to me). The second was proclaimed in Spanish by a woman prominent in the Focolare Movement, and came from St Paul’s Letter to the Ephesians, describing how God created the Church (The body grows until it has built itself up, in love). Her voice was monotonous. Lomeli sat on his throne and tried to concentrate by translating the familiar words in his mind.

To some, his gift was that they should be apostles; to some, prophets; to some, evangelists; to some, pastors and teachers. . .

Before him in a semicircle was arrayed the full College of Cardinals: both halves of it – those who were entitled to participate in the Conclave and those, roughly the same number, who were over eighty and therefore no longer eligible to vote. (Pope Paul VI had introduced the age limit fifty years before, and the constant turnover had greatly enhanced the power of the Holy Father to shape the Conclave in his own image.) How bitterly some of these decrepit fellows resented their loss of authority! How jealous they were of the younger men! Lomeli could almost see their scowls from where he sat.

. . . so that the saints together make a unity in the work of service, building up the body of Christ. . .

His eyes travelled along the four widely spaced rows of seats. Wise faces, bored faces, faces suffused with religious ecstasy; one cardinal asleep. They looked as he imagined the togaed Senate of ancient Rome might have looked in the days of the old republic. Here and there he registered the leading contenders – Bellini, Tedesco, Adeyemi, Tremblay – sitting far apart from one another, each preoccupied with his own thoughts, and it struck him what an imperfect, arbitrary, man-made instrument the Conclave was. It had no basis in Holy Scripture whatsoever. There was nothing in the reading to say that God had created cardinals. Where did they fit into St Paul’s picture of His Church as a living body?

. . . If we live by the truth and in love, we shall grow in all ways into Christ, who is the head by whom the whole body is fitted and joined together, every joint adding its own strength. . .

The reading ended. The Gospel was acclaimed. Lomeli sat motionless on his throne. He felt he had just been granted an insight into something, but he was not sure what. The smouldering thurible was produced before him, along with a dish of incense and a tiny silver ladle. Epifano had to prompt him, guiding his hand as he sprinkled the incense on to the coals. After the fuming censer had been taken away, his assistant gestured to him to stand, and as he reached up to remove Lomeli’s mitre, he peered anxiously into his face and whispered, ‘Are you well, Eminence?’

‘Yes, I’m fine.’

‘The time has almost come for your homily.’

‘I understand.’

He made an effort to compose himself during the chanting of the Gospel of St John (I chose you, and I commissioned you to bear fruit). And then very quickly the Evangelium was over. Epifano took away his crozier. He was supposed to sit while his mitre was replaced. But he forgot, which meant that Epifano, who had short arms, had to stretch awkwardly to put it back on his head. An altar boy handed him the pages of his script, threaded together by a red ribbon in the top left-hand corner. The microphone was thrust in front of him. The acolytes withdrew.

Suddenly he was facing the dead eyes of the television cameras and the great magnitude of the congregation, too huge to take in, roughly arranged in blocks of colour: the black of the nuns and the laity in the distance, just inside the bronze doors; the white of the priests halfway up the nave; the purple of the bishops at the top of the aisle; the scarlet of the cardinals at his feet, beneath the dome. An anticipatory silence fell over the basilica.

He looked down at his text. He had spent hours that morning going over it. Yet now it appeared entirely unfamiliar to him. He stared at it until he was conscious of a slight stirring of unease around him and realised he had better make a start.

‘Dear Brothers and Sisters in Christ. . .’

To begin with he read automatically. ‘At this moment of great responsibility in the history of the Holy Church of Christ. . .’

The words issued from his mouth, went forth into nothingness, and seemed to expire halfway along the nave and drop inert from mid-air. Only when he mentioned the late Holy Father, ‘whose brilliant pontificate was a gift from God’, was there a gradual welling-up of applause that started among the laity at the far end of the basilica and rolled towards the altar until finally it was taken up with diminished enthusiasm by the cardinals. He was obliged to stop until it subsided.

‘Now we must ask our Lord to send us a new Holy Father through the pastoral solicitude of the cardinal fathers. And in this hour we must remember first of all the faith and the promise of Jesus Christ, when He said to the one He had chosen: “You are Peter, and on this rock I will build my church, and the powers of death shall not prevail against it. I will give you the keys of the kingdom of heaven.”

‘To this very day the symbol of papal authority remains a pair of keys. But to whom are these keys to be entrusted? It is the most solemn and sacred responsibility that any of us will ever be called upon to exercise in our entire lives, and we must pray to God for that loving assistance He always reserves for His Holy Church and ask Him to guide us to the right choice.’

Lomeli turned over to the next page and scanned it briefly. Platitude followed platitude, seamlessly interlocked. He flicked over to the third page, and the fourth. They were no better. On impulse he turned around and placed the homily on the seat of his throne, then turned back to the microphone.

‘But you know all that.’ There was some laughter. Beneath him he could see the cardinals turning to one another in alarm. ‘Let me speak from the heart for a moment.’ He paused to arrange his thoughts. He felt entirely calm.

‘About thirty years after Jesus entrusted the keys of His Church to St Peter, St Paul the Apostle came here to Rome. He had been preaching around the Mediterranean, laying the foundations of our Mother the Church, and when he came to this city he was thrown into prison, because the authorities were frightened of him – as far as they were concerned, he was a revolutionary. And like a revolutionary, he continued to organise, even from his cell. In the year ad 62 or 63, he sent one of his ministers, Tychicus, back to Ephesus, where he’d lived for three years, to deliver that remarkable letter to the faithful, part of which we listened to just now.

‘Let us contemplate what we’ve just heard. Paul tells the Ephesians – who were, let us remember, a mixture of Gentiles and Jews – that God’s gift to the Church is its variety: some are created by Him to be apostles, some prophets, some evangelists, some pastors and others teachers, who “together make a unity in the work of service, building up the body of Christ”. They make a unity in the work of service. These are different people – one may suppose strong people, with forceful personalities, unafraid of persecution – serving the Church in their different ways: it is the work of service that brings them together and makes the Church. God could, after all, have created a single archetype to serve Him. Instead, He created what a naturalist might call a whole ecosystem of mystics and dreamers and practical builders – managers, even – with different strengths and impulses, and from these He fashioned the body of Christ.’

The basilica was entirely still apart from a lone cameraman circling the base of the altar, filming him. Lomeli’s mind was fully engaged. Never had he been more sure of exactly what he wanted to say.

‘In the second part of the reading, we heard Paul reinforcing this image of the Church as a living body. “If we live by the truth and in love,” he says, “we shall grow in all ways into Christ, who is the head by whom the whole body is joined and fitted together.” Hands are hands, just as feet are feet, and they serve the Lord in their different ways. In other words, we should have no fear of diversity, because it is this variety that gives our Church its strength. And then, says Paul, when we have achieved completeness in truth and love, “we shall not be children any longer, or tossed one way and another and carried along by every wind of doctrine, at the mercy of all the tricks men play and their cleverness in deceit”.

‘I take this idea of the body and the head to be a beautiful metaphor for collective wisdom: of a religious community working together to grow into Christ. To work together, and grow together, we must be tolerant, because all of the body’s limbs are needed. No one person or faction should seek to dominate another. “Be subject to one another out of reverence for Christ,” Paul urges the faithful elsewhere in that same letter.

‘My brothers and sisters, in the course of a long life in the service of our Mother the Church, let me tell you that the one sin I have come to fear more than any other is certainty. Certainty is the great enemy of unity. Certainty is the deadly enemy of tolerance. Even Christ was not certain at the end. “Eli, Eli, lama sabachtani?” He cried out in His agony at the ninth hour on the cross. “My God, my God, why have you forsaken me?” Our faith is a living thing precisely because it walks hand in hand with doubt. If there was only certainty, and if there was no doubt, there would be no mystery, and therefore no need for faith.

‘Let us pray that the Lord will grant us a Pope who doubts, and by his doubts continues to make the Catholic faith a living thing that may inspire the whole world. Let Him grant us a Pope who sins, and asks forgiveness, and carries on. We ask this of the Lord, through the intercession of Mary most holy, Queen of the Apostles, and of all the martyrs and saints, who through the course of history made this Church of Rome glorious through the ages. Amen.’

He retrieved from his seat the homily he had not delivered and handed it to Monsignor Epifano, who took it from him with a quizzical look, as if he were not sure exactly what he was supposed to do with it. It had not been delivered, so was it now to go to the Vatican archive or not? Then he sat. By tradition there now followed a silence of one and a half minutes so that the meaning of the sermon could be absorbed. Only the occasional cough disturbed the immense hush. He could not gauge the reaction. Perhaps they were all in a state of shock. If they were, then so be it. He felt closer to God than he had for many months – closer perhaps than he had ever felt before in his life. He closed his eyes and prayed. O Lord, I hope my words have served Your purpose, and I thank You for granting me the courage to say what was in my heart, and the mental and physical strength to deliver it.

When the period of reflection was over, an altar boy produced the microphone again, and Lomeli rose and chanted the first line of the Credo – ‘Credo in unum deum.’ His voice was firmer than before. He felt a great surge of spiritual energy, and the power stayed with him, so that in every stage of the Eucharist that followed he was aware of the presence of the Holy Spirit. Those long sung passages of Latin, the prospect of which had filled him with trepidation – the Universal Prayer, the Offertory Chant, the Preface and the Sanctus and the Eucharistic Prayer and the Rite of Communion – every word and every note of them seemed alive with the presence of Christ. He went down to the nave to offer Communion to selected ordinary members of the congregation, while around and behind him the cardinals queued to go up to the altar. Even as he placed the wafers on the tongues of the kneeling communicants, he was half aware of the looks he was receiving from his colleagues. He sensed astonishment. Lomeli – the smooth, the reliable, the competent Lomeli; Lomeli the lawyer; Lomeli the diplomat – had done something they had never expected. He had said something interesting. He had not expected it of himself, either.

At 11.52 a.m., he intoned the Concluding Rites, ‘Benedicat vos omnipotens Deus,’ and made the sign of the cross three times, to the north, to the east and to the south: ‘Pater. . . et Filius. . . et Spiritus Sanctus.’

‘Amen.’

‘Go forth, the Mass is ended.’

‘Thanks be to God.’

He stood at the altar with his hands clasped on his chest while the choir and the congregation sang the Antiphona Mariana. As the cardinals processed in pairs back up the nave and out of the basilica, he scrutinised them dispassionately. He knew he would not be alone in thinking that the next time they returned, one of them would be Pope.