What is the most frequently used name by popes? A journey through the millennial secrets of sacred names

There is a question that creeps slightly through the cracks of history, like a ray of sunshine filtered through a Gothic stained glass window: What is the most frequently used name by popes?
It’s not just an encyclopaedia curiosity. It is a key, a magic word capable of opening the secret portals of a long night of vigil.
When we whisper the names of the popes, we evoke a silent army of men who have stood at the threshold between the divine and the earthly, guardians of a mystery as ancient as the human desire for salvation. Each name is a star hanging from the firmament of memory, each succession of popes a constellation of intertwined destinies.
Scrolling through the list of popes does not mean counting, but listening to the beat of a heart that has never stopped: that of the Church, in its long dream of stone and light.
And precisely in this dream, among Latin voices and profiles carved in wax, we discover that the most beloved name, the one that has crossed the centuries as a litany, is John. Twenty-three times. Twenty-three chimes on the bell of history.

The names that wrote the legend of the popes

Here is the question: “What is the most frequently used name by popes?” One prays, echoes, tells a story that never ends. Because behind every name there is a story, behind every story, the mystery, tender and fierce, of men called to make a bridge between earth and heaven. And even today, if you search among all the popes in history, if you probe the succession like a dowser, you find him: John—the most beloved name, the one that bounces from century to century like a promise never extinguished.

John

Twenty-three popes have chosen this name, and each of them seems to have collected, at the time of the election, an invisible witness passed from hand to hand over two thousand years. John is the name that resonates as a promise of rebirth, mercy and hope. It is the name of the evangelist who, in the silence of the exile, wrote of light and darkness, of the Baptist who shouted in the desert and prepared the way, of the beloved apostle who witnessed the cross and the resurrection.

Choosing John was never just a gesture of humility, but an act of trust: those who carry him on their shoulders echo the questions and expectations of the whole Church. Each John had to measure himself against the weight of tradition and the challenge of change. John XXIII, the good pope, knew how to open the windows of the Vatican, letting in the wind of a new council. John Paul I merged the name with that of his predecessor, weaving a bridge between past and future, while John Paul II brought that double name to the ends of the world.
John is a name that is renewed every time it is pronounced, as a secret source from which the Church draws strength, compassion, and audacity. It is the name of the embrace, the custody, the fidelity to what never dies: the hope that history, despite everything, is still capable of wonder and mercy.

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Gregory

A name that rings like a bell at dawn: sixteen popes have worn Gregory’s cloak. It carries with it the echo of St. Gregory the Great, the pope who made the Church a compass in the Dark Ages, the man who invented the music of the sacred, the rule, and diplomacy as an art. To choose Gregory is to select the deep stamp of spiritual authority, the patience of the gardeners of the soul.

Benedict

Fifteen popes, and the name already seems like a prayer: Benedict, the blessed, the call to the peace of the cloisters and the ardour of reform. Benedict XVI, the mild theologian, relies on the shadow of St. Benedict of Norcia, patron saint of Europe, but the name also evokes ancient abbots, guardians of rule and silence.

Leo

Fourteen times, in the long night of history, a pope chose the name Leo. The last one was just a few months ago. It is the roar of the Church that does not fear the powerful, the force that stops the Huns at the gates of Rome, the courage that resists the centuries of iron. Leo is the name of the leaders and peacemakers, of the diplomats and saints, of those who have been able to defy the dragons of history and remain firm.

Clement

Fourteen popes have adopted the name Clement, a sweetness cloaked in authority. It is the name of forgiveness, of clemency that loosens knots, that heals conflicts. Clement carries the memory of those who chose the outstretched hand instead of the sword, the word that soothes instead of dividing.

Innocent

Thirteen popes called Innocent: an almost paradoxical name, chosen perhaps as a talisman in a world of guilt and responsibility. The Innocents were sometimes strong as kings, occasionally weak as lambs. Some have marked history with gestures of grandeur and others with heavy shadows, but all have carried on their foreheads the weight of a name that invokes purity and justice.

Pius

Twelve popes have taken the name Pius. A name that smells of devotion, prayer, and fidelity to the roots. The Pius popes were often reformers, frontiersmen, and ferrymen in the most turbulent centuries. Among them, Pius XII, pontiff of the Second World War, and Pius IX, the pope of dogma and exile.

These names —Gregory, Benedict, Leo, Clement, Innocent, Pius —are not just labels on a list, but archetypes.
They are bridges thrown between the earth and the sky, answers to the fear and desire of men to be, at least for an instant, guardians of the mystery and masters of their history. Every time a new pontiff chooses one of these names, he lights a candle in the night and listens to the past, ready to rewrite the future starting from a sacred word.

The names of the first popes in history

At first, it was the beaten earth, the catacombs, and the torches that trembled in the hands of persecuted men and women.
The first popes had no thrones or power: they had short, naked, essential names, like the faith that sustained them: Peter, the fisherman, the rock, the threshold between two worlds. And then Linus, Cletus, Clement: names that look like drops of water collected in the night, kept as relics in the silence.
There was still the custom of changing names: the popes of history, in those centuries, carried their baptismal name with them as a childhood wound, as a promise. The list of popes of the origins is more like an array of brothers than a parade of monarchs: no one would have dared, in the first thousand years, to call himself Peter II. It was too sacred a name, too high a peak.

The rite of name change is a “modern” invention, the daughter of the vertigo of having become more than just men.
The first to make the silent, but revolutionary, gesture of changing his name was John II, who ascended to the papal throne in 533. He was born with a name laden with pagan echoes: Mercury, a name he associated with ancient temples and forgotten deities. But at the moment of the election, she felt the weight of that name on her shoulders and decided to leave it behind like a dress out of time. It was not worthy, he thought, that the pastor of the Christians bore the name of a pagan god: so, he chose John, a pure name, already echoed in the Gospels as an echo of prophecy and promise.
This gesture, born of faith and opportunity, remained an exception for centuries. Only later, at the end of the first millennium, was the practice consolidated. It was with Gregory V (996-999), who bore a barbaric name, Brunone, that changing one’s name became an almost ritual act, a bridge between the human past and the new divine mission.
John II, therefore, was not the first pope to receive a new name, but he was the first to make this choice for reasons deeply linked to the faith and the symbolic meaning that the name carries. From that moment on, every name chosen by the successor of Peter would become not only an identity but a declaration of intent and spiritual vision.

How many popes have there been

How many popes have there been? It sounds like a school record question, but instead it’s an abyss. Along the list of popes, the official one, that of sleepless nights in Vatican palaces, there are two hundred and sixty-six names. But in reality, there are many more, or perhaps many fewer: there are antipopes, ghosts, doubles, false, forgotten.
The succession of popes is a dance of shadows and lights, punctuated by schisms, wars, miracles and betrayals.
There was a time, during the Middle Ages of shattered mirrors, when the world saw three popes fighting each other, as if the Church were a castle besieged by too many suitors. Other times, the throne remained empty, suspended in the void between two pontificates, like a heart that stops beating for an instant.
But the real miracle is continuity: through catastrophes, plagues, burned empires, and rebuilt cities, the popes of history have left a lasting mark. A trail of candles lit in the storm. In this long procession, each name chosen, Leo, Pius, Gregory, Innocent, is a banner planted in the dust of time.
To wonder how many popes there were is, after all, to wonder how many men have dared to carry the weight of heaven on their shoulders. And how many, on the other hand, have only crossed the threshold, leaving their name suspended between memory and oblivion.
Each new name in the list of popes is a word engraved on a marble slab, but also a breath that runs between the naves, a caress on the forehead of history.
Tradition bends, transforms, and renews itself: the popes of history are pilgrims and sentinels, ferrymen of souls in a stormy sea.

Names of popes from 1900 to the present

The twentieth century, a fast and terrible century, saw the Church go through storms of fire and ice. The names of the popes from 1900 to the present are mirrors of a changing world, yet also roots that cling stubbornly to the rock.

Leo XIII (1878-1903) was the pontiff who opened the century with a royal name and a vision of reconciliation between faith and modernity. Poet, philosopher, and father of the social doctrine of the Church: With the Rerum Novarum, he introduced the voice of the workers into the prayers of the Vatican.
Then, on the night of the world wars, four names that sound like armour, shields against chaos, parade.
Pius X (1903-1914), Venetian with a clear gaze and the rough voice of the people, was the pope of simplicity, liturgical reforms and First Communion for children. His disarming faith made him a saint among his people, even in the restless times that heralded war.
Benedict XV (1914-1922) was the pope of sorrow and denied peace. During the Great War, he raised his voice against the madness of cannon fire. He was a pontiff of compassion and diplomacy, remembered as the “Blessed One of peace”.
Pius XI (1922-1939), Lombard mountain man, man of rigour and vision. He signed the Lateran Pact, reconnecting the thread between the Italian State and the Church. In a Europe on the brink of the abyss, he was a defender of spiritual freedom against nascent totalitarianisms.
Pius XII (1939-1958), the pope with Roman elegance and a spirit of steel: elected during the Second World War, he went through storms of fire and ambiguity—silent diplomacy and unceasing prayer: a pontificate marked by fear and hope.

Then comes a gentle revolution by John XXIII (1958-1963), the “good pope”. With his disarming smile, he reopened the windows of the Church with the Second Vatican Council, bringing a breath of new air, of dialogue, of mercy. His name, John, shone again after centuries of absence.

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After him, Paul VI (1963-1978) takes the pilgrim’s stick and takes it beyond the confines of the ancient world, to the most remote corners of the planet. A restless, refined and solitary traveller, the first pope to travel by plane, he crossed the world to embrace humanity and take the Church outside the walls. He served as a ferryman in times of protest and change.

John Paul I (1978), thirty-three days of white light: the “pope of smiles”. For the first time, two names merged into one, as an embrace between tradition and novelty. His brief pontificate remains a gentle meteor in the history of the popes of Rome.

John Paul II (1978-2005) was the giant who came from the East, an athlete of the spirit and history. He knocked down barriers, travelled everywhere, and changed the very perception of the papacy. His name has become a symbol of hope, freedom, and the fight against fear.

Benedict XVI (2005-2013) was a theologian of meekness, guardian of faith and reason. The first pope in centuries to renounce the throne, he left a trace of depth and humility in an increasingly lost world.

Francis (2013 – 2025) was the gentle revolutionary, the first to bear the name of the poor man of Assisi. He gave voice to the latter and turned the spotlight on universal fraternity, choosing a straightforward, almost prophetic style.

Leo XIV (2025 – ): a story to be written.

The Order of the Templars no longer exists but remains present in history also thanks to the esoteric Templar symbols linked to it. Let’s find out what they are and what they mean.

Among the various religious chivalric orders linked to the Catholic Church, that of the Templars is one of the best known. Although they no longer exist today, during the Middle Ages the Templars played a fundamental role in the protection of pilgrims who travelled to Jerusalem from the west.

History of the Templars

The Order was founded in 1120, with the approval of the King of Jerusalem Baldwin II of the militia of the Poor Knights of Christ and the Temple of Solomon. The founders were Hugues de Payns and Goffredo de Saint-Omer. It is thought that the two knights were already part of the Milites Sancti Sepulcri, a Latin name by which the members of the Order of Knights of the Holy Sepulchre were indicated, lay people dedicated to the defence of religious to the care of the Holy Sepulchre of Jerusalem. The Templars obtained papal approval in 1139 with the papal bull Omne datum Optimum. The Order had a clear rule and hierarchy, was characterised by customs and lifestyles, and was involved in some well-known events and battles during the centuries of the Crusades. Their history and dedication to the defence of Christianity are reflected in the Templar symbols that represent them.

Templar seal

The most recurrent image in the Templar seal depicts two soldiers on horseback, armed with spears and shields. From the symbolic point of view, the two characters represent the universal dualism: the dual coexistence of Christians and Muslims in the Holy Land, the dual identity of the order – the Templars were monks and warriors – and in general the dual nature, corporeal and spiritual, of man. Some interpretations see a knight fighting and one looking over his companion’s shoulder to protect him. The two knights are often traced back to the same founders of the Order, Hugues de Payns and Godfrey of Saint-Omer.

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Templar cross

The Templar symbol that is most easily linked to the Order is the red cross. While it is easy to see images of the seal on a Templar ring, the cross characterises the Knights’ clothing and shields. It is also used in the Baucent, the Templars banner. Although it has never been clear what was the “official” shape of the Templar cross – it is depicted as a Greek cross, anchored or gemmed – the red colour is the main feature. It is likely derived from the Cross of the Order of the Holy Sepulchre, the cross of Jerusalem, carried even today by the Knights of the Holy Sepulchre who, unlike the Templars, still exist.

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Saint James the Apostle was one of Jesus’ closest disciples. The first of the Apostles to suffer martyrdom, he still guides thousands of pilgrims along the path that bears his name

The brother of the Apostle John and, with him, the first to follow Jesus, Saint James was also the first among the Apostles to die a martyr during the persecution led by Herod Agrippa I. Jesus called him and his brother “Sons of Thunder”, either because of their fiery temperament or because they once asked for a village that refused hospitality to Jesus to be destroyed by fire from heaven (Luke 9:51–56).
What we know for certain is that Saint James was one of Jesus’ closest companions, present at some of the most pivotal moments of His earthly ministry: the Transfiguration, the resurrection of Jairus’ daughter, and Jesus’ final night in Gethsemane.

Today, he is also remembered for the pilgrimage route named after him, the Camino de Santiago, which has drawn pilgrims from across the centuries to the site of his tomb.

According to legend, after Jesus’ death, Saint James set out to spread His Word and traveled as far as the Iberian Peninsula—far from where he and his companions began their mission. Upon returning to Jerusalem, he was arrested and executed on the orders of King Herod, grandson of Herod Philip the Tetrarch, who had previously ordered the beheading of John the Baptist, James’ former mentor.
Legend has it that a boat guided by an angel brought Saint James’ decapitated body from Judea to the coast of Galicia. His remains were buried in the place where the Cathedral of Santiago (Saint James) de Compostela now stands.

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Saint James the Greater: The History

It’s important to note that several figures named James appear in the New Testament. Besides James son of Zebedee, there’s also James son of Alphaeus, known as the Lesser, and James the Just, also known as the brother of the Lord.

Saint James’ story is closely linked to that of his brother John, who was also an Apostle. James and John were the sons of Zebedee and Salome. They were born in Bethsaida, a village in Galilee on the shore of the Sea of Gennesaret, and worked as fishermen from a young age.
Before meeting Jesus, they were disciples of John the Baptist, who ultimately pointed Jesus out to them. James and John thus became Jesus’ first disciples, even before Peter and his brother Andrew. The Gospels and the Acts of the Apostles show that James and John were especially close to Jesus during His public life.
James in particular had a passionate and ambitious character. He believed his closeness to Christ would earn him a privileged role in the Kingdom He would bring to Earth—so much so that he dared to ask Jesus directly. But when Jesus promised they would share in His fate, He was referring to martyrdom—and so it came to pass.

After returning to Palestine from Spain, James played a key role in the early Christian community in Jerusalem. Along with the Twelve Apostles, he became a foundational figure of the early Church, actively spreading the Gospel in the Holy City. Despite growing hostility toward Christianity and official bans on preaching, James continued to proclaim the Word, entering synagogues and interpreting the prophets.
His powerful oratory, persuasive dialogue, and charismatic presence made him one of the most followed Apostles. However, his fiery preaching and leading role did not go unnoticed. Herod Agrippa I, seeking to appease the religious authorities and curry favor with the Jews, targeted James as a symbol of the nascent Christian faith.

According to tradition, the scribe Josias, tasked with escorting James to his execution, witnessed a miracle: while on the way to the site, a paralyzed man begged James for help and was miraculously healed. Deeply moved, Josias repented and converted to Christianity. As his final wish, James asked for a bowl of water to baptize Josias. Both were then beheaded.

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The Link to the Camino de Santiago

The story of Saint James of Compostela begins after Jesus’ death and resurrection, when the Apostle left Judea and traveled to Spain to preach the Gospel. After his martyrdom, his lifeless body was brought back to Spain and buried in a secret location.
Centuries later, a hermit named Pelagius wandering on Mount Liberon arrived at a plateau where starlike lights shimmered. It was a necropolis, and among the tombs was that of Saint James, marked with the inscription: “Here lies Jacobus, son of Zebedee and Salome.”
The site began to be known as Campus Stellae, or “Field of the Star”—hence the name Compostela.

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After King Alfonso II of Asturias made a pilgrimage to Compostela in 825 AD, many others followed. The basilica dedicated to the saint began construction in 1075, and Compostela quickly became one of the most important pilgrimage destinations in Christendom.
Since the Middle Ages, the Sanctuary of Saint James in Compostela has been one of the most sought-after pilgrimage sites in Europe.

One of the symbols of the Camino de Santiago is the scallop shell, known as the “Concha de Santiago”. In medieval times, pilgrims would carry a shell collected from the beaches of Finisterre—then believed to be the end of the known world (from the Latin Finis Terrae).
Legend holds that the disciples of Saint James, after losing his remains in a shipwreck, recovered them on that very beach, covered in shells.

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Even today, the Camino de Santiago—with its various routes converging on the Spanish city—remains a spiritually meaningful journey. People walk it for religious reasons, as an act of faith, in search of forgiveness and redemption, or to experience personal growth and deeper connection with themselves and others.

The Camino of Saint James in Sicily

The cult of Saint James in Sicily, with its many churches, hospitalia, and Francigena routes, reflects the island’s deep connection to the pilgrimage to Santiago de Compostela. It highlights Saint James’ importance as the protector of pilgrims and a figure of devotion in Sicilian tradition.
The cult of Saint James spread significantly after the Norman conquest in the 12th century. Numerous churches dedicated to the saint were built across the island as evidence of fervent popular devotion.

On July 25, 1090, Count Roger I of Sicily liberated the city of Caltagirone from the Saracens and had a dream in which Saint James appeared to him as a “Matamoros” (Moor-slayer), wielding a sword later called “the sword of Saint James.”
As a result, a church was built in Caltagirone, and Saint James became the city’s patron saint. Seven churches were later established from it, symbolizing seven rays of light.

Other Sicilian towns—such as Palermo, Caccamo, Enna, Piazza Armerina, Syracuse, Ferla, Ragusa, Gela, Vizzini, Mineo, and Augusta—are also home to churches dedicated to Saint James, dating back to the early 14th century.
Many of these had hospitalia, or hostels for pilgrims, managed by knightly orders such as the Templars, Teutonic Knights, and Hospitallers.
These hospitalia, spaced roughly 30 kilometers apart along key medieval routes, provided pilgrims with food, rest, and care before they resumed their journey at dawn.

Today, the Sicilian Camino of Saint James stretches from the city of Caltagirone to the picturesque mountain town of Capizzi. These two communities are the oldest and most devoted centers of Jacobean tradition on the island, and both preserve important relics of the saint.

The route begins at the ancient Basilica of Saint James in Caltagirone and ends at the Norman-era sanctuary in Capizzi, dating to the 13th century and considered the oldest Jacobean site on the island.
The path spans roughly 130 kilometers, passing through seven towns and showcasing an extraordinary variety of landscapes that change with the seasons.
Travelers encounter rich natural, historical, mystical, and anthropological experiences at every turn. The heart of Sicily reveals its splendor, welcoming pilgrims on a journey of both discovery and introspection.

How a Pope is Elected. History, Tradition and Mystery of an Ancient Rite: the Conclave

When the papal throne becomes vacant, the Catholic Church prepares to experience one of its most solemn and mysterious moments. It is as though time itself slows, suspended in the anticipation of an event rooted in two thousand years of history. The election of a new Pope is not merely a ritual—it is a spiritual pilgrimage that spans centuries, peoples and cultures, remaining faithful to its essence even as times change. But how exactly is a Pope elected?

Rarely as in these days, following the recent passing of Pope Francis—the Pontiff from “the ends of the earth”, who won the hearts of the faithful with the disarming simplicity of his gestures and the gentle power of his words—the Conclave becomes charged with emotion. St Peter’s Square dons a mantle of silence and prayer, while the cardinals gather to discern, through prayer and reflection, who will lead the Church in an era of global challenges and renewed hope.

The election of the Pope has never been a mere administrative act: it is a journey into the very heart of faith, a path that evokes images of candlelit cathedrals, hands joined in prayer and hearts trembling with expectation. But how, in detail, does this ancient yet living rite unfold? On 7 May, the Conclave will officially begin to elect the successor to Francis.

Who Elects the Pope

In the heart of Christendom, when the successor of Peter vacates his earthly throne, a time of suspension begins, dominated by a ritual both rare and solemn: the Conclave. An ancient event, shrouded in mystery and solemnity, it is renewed every time the cardinals gather in prayer and reflection to choose the new Pope.

The word “Conclave” derives from the Latin cum clave, meaning “with a key”, indicating the locked enclosure in which the cardinals are confined until the new pontiff is chosen. This custom dates back to 1270 in Viterbo, when, after over a year of fruitless debate, the people decided to lock the cardinals in to hasten the election. Since then, the cardinals have met in isolation—today in the Domus Sanctae Marthae—to elect the new Pope within the solemn setting of the Sistine Chapel, beneath Michelangelo’s frescoes.

At the centre of the electoral process sits the College of Cardinals, the assembly of the so-called “Princes of the Church”. But this has not always been the case. In the early centuries, the Bishop of Rome was chosen by the local clergy and, at times, even by the people, in a communal dimension that reflected the Church’s youth. Only in 1059, with the decree In nomine Domini issued by Pope Nicholas II, was the election of the Pontiff reserved exclusively to the cardinals.

Today, the Pope is elected by members of the College of Cardinals who, as of the start of the Sede Vacante, have not yet reached the age of eighty. This rule, introduced by Paul VI in 1970 and later confirmed by John Paul II, was intended to ensure clarity of mind, vigour and vision. Yet cardinals over eighty are not entirely excluded: they may take part in the preparatory congregations, offering their wisdom and experience.

The maximum number of cardinal electors is set at 120, though this threshold has often been slightly exceeded. More significant, however, is the evolving profile of the College of Cardinals over recent decades: from a predominantly Italian and European body, it has become a true mirror of universal Catholicism. Africa, Asia and Latin America are now well represented—a tangible sign of a Church extending to the frontiers of the world.

And yet, if one were to ask who can be elected, the answer may surprise. It is not necessary to be a cardinal. Nor a bishop. Nor, in theory, even a priest. One must simply be a man, baptised in the Catholic faith and unmarried. If not already a bishop, the elected candidate must receive episcopal ordination before assuming the papacy. But history, with its gravitational force, has chosen otherwise: since 1378, all Popes have been chosen from among the cardinals. The last non-cardinal was Urban V in 1362; the last non-bishop was Leo X, in 1513, who was ordained only after his election. Since then, practice has overtaken theory—but the possibility remains, a window open to the unpredictability of the Spirit.

The Rules of the Conclave

The Conclave never begins abruptly. There is a period of preparation, both spiritual and practical. Following the Pope’s death or resignation, the Church enters a time of mourning and prayer. Funeral rites are celebrated, and the silence of the Novendiales—nine days dedicated to memory, farewell and spiritual discernment—sets in. It is during this period, laden with signs, that cardinals arrive in Rome from every corner of the world. No earlier than the fifteenth day and no later than the twentieth, the Conclave officially begins.

At the heart of St Peter’s Basilica, the Mass Pro eligendo Pontifice is celebrated. It is the last moment the cardinals are among the people before the world closes behind the carved doors of the Sistine Chapel. That afternoon, to the ancient hymn Veni Creator Spiritus, they process from the Pauline Chapel—a procession of scarlet robes, but also of consciences journeying towards a choice not merely of this world.

Once inside the Sistine Chapel, each cardinal takes an oath. The words are solemn, the atmosphere hushed. Then the Master of the Papal Liturgical Celebrations pronounces the command “Extra omnes”—“Everyone out”—and the doors close. From that moment, what occurs within remains sealed in a silence no time can break.

The cardinals reside at the Domus Sanctae Marthae, a place designed for simplicity and reflection, far removed from the grand chambers of former times. All contact with the outside world is cut off. No phones, no computers, no messages may breach the Conclave’s walls. The premises are thoroughly checked, all communication devices banned, and any breach punished with excommunication. Doctors, nurses, confessors, technicians—everyone without exception swears to guard the secret, like sentinels of a mystery greater than themselves.

Voting follows a ritual of ancient origin, unchanged in its essential form. Four ballots per day: two in the morning, two in the afternoon. At each session, every cardinal receives a rectangular ballot. At the top is the Latin formula Eligo in Summum Pontificem—“I elect as Supreme Pontiff”—and below, the name of the chosen candidate is written in disguised handwriting to preserve anonymity.

One by one, in order of precedence, the cardinals rise. Holding the ballot between thumb and forefinger, visible to all—a gesture of transparency and responsibility—they proceed to the altar. There, they pronounce the oath: Testor Christum Dominum…—“I call as my witness Christ the Lord, who will be my judge, that my vote is given to the one whom, before God, I believe should be elected.” They then place the ballot on a plate, which is tilted over the urn so it may fall in—a gesture of obedience and trust.

Once all have voted, the scrutiny begins. Ballots are mixed, counted, and read aloud one by one. The names, spoken in the still air of the Sistine Chapel, echo with gravity. The scrutineers record them, threading each to prevent loss. Finally, the revisers check every count, every mark. It is a mathematics of the spirit, where each vote weighs like a grain of eternity.

The required majority is two-thirds: for a Pope cannot be the outcome of a faction, but the shared expression of a people united in prayer and hope. And if the Spirit remains silent, the process resumes. They wait. They persevere. Until a name emerges, clear, like light through mist. And then—only then—the white smoke is prepared.

Black Smoke or White

At the end of each scrutiny, the ballots are burned in a special stove. The smoke rising from the chimney of the Sistine Chapel signals the outcome: black if no decision has been reached; white if a new Pope has been elected. Outside, in St Peter’s Square, thousands of eyes scan the chimney in anxious anticipation. From there rises the signal that announces the result of each vote: black smoke, symbol of uncertainty, or white smoke, sign that a new successor to Peter has been chosen.

Over the centuries, the method of producing the smoke has been refined. Once, the ballots alone were burnt; today, special chemical mixtures ensure an unmistakable colour. A combination of lactose, potassium chlorate and colophony creates white smoke; anthracene and sulphur ensure black. Since 2005, to eliminate any possible ambiguity, the white smoke is also accompanied by the joyful ringing of St Peter’s Basilica’s bells.

The crowd, gathered under Rome’s sky, holds its breath. Every wisp of smoke is anxiously watched, each hesitation analysed, each shift of wind interpreted as an omen. Then, at last, the white smoke emerges boldly—a roar of joy bursts forth in the square, the bells peal their festive music, and the whole world knows that a new Pope has been elected.

Habemus Papam

Once the necessary majority is reached, the Dean of the College of Cardinals approaches the chosen candidate and asks the ritual question: “Do you accept your canonical election as Supreme Pontiff?” If the candidate accepts, he becomes Pope immediately. He is then asked what name he wishes to take, thereby opening a new chapter in the Church’s history.

The new Pontiff is then led to the Room of Tears, a small space adjacent to the Sistine Chapel, where, filled with emotion, he dons the white cassock prepared in three sizes. In that brief, intense moment, he embraces the responsibility of guiding over a billion faithful across the globe. It is not uncommon for tears to fall in that room—the weight of the Petrine office descends all at once: joy, fear, the immense call to serve.

When all is ready, the Cardinal Protodeacon steps onto the Loggia of the Blessings and pronounces the long-awaited words: “Annuntio vobis gaudium magnum: Habemus Papam!” He follows with the name of the new Pontiff and the name he has chosen for his ministry.

The new Pope then appears before the faithful gathered in St Peter’s Square, offers his first greeting—often simple and full of humility—and bestows the Urbi et Orbi blessing, to the city and to the world. With that gesture, he publicly assumes the mission entrusted to him: to be spiritual guide, universal pastor, and living sign of the continuity of the Catholic Church.

Thus, as the echo of bells resounds among domes and piazzas, a new chapter begins in the Church’s story—suspended between the ancient and the new, between fidelity to tradition and the challenges of a world in constant transformation.

From Canterbury to Puglia stretches a road travelled for centuries by people in search of God and of themselves. This is the Via Francigena.

Most of us have probably heard of the Via Francigena, one of the most renowned pilgrimage routes in the world. A journey of self-challenge and inner reflection, it tests body and mind along its nearly 2,000 km route, from Canterbury in England to Santa Maria di Leuca in Puglia, passing through France and Switzerland. It is a journey of faith, as it crosses Rome, where the earthly remains of the apostles Peter and Paul have lain for centuries.
In fact, it is not quite correct to speak of a single Via Francigena, also known as the Francisca or Romea. The Via Francigena is not just one road, but a network of routes that brought pilgrims from Canterbury to Rome and then on to Puglia, from where they could embark for the Holy Land.
This long route winds through unspoiled nature, ancient and picturesque villages, cities rich in art, and breathtaking landscapes. It was declared a European Cultural Route in 1994, on par with the Camino de Santiago de Compostela.

Let’s get to know it better.

What is the Via Francigena

As mentioned, it is an ancient road, or rather a set of roads, that since the Middle Ages linked Canterbury to Puglia, the embarkation point for pilgrims and Crusaders travelling to the Holy Land. The landscapes along the route are strikingly varied: from the Gothic splendour of Canterbury Cathedral to the timeless allure of Rome, from the towering mountains of France and Austria to the cobalt-blue seas of Puglia.
Beyond the natural and architectural wonders, the Via Francigena has absorbed, over centuries, the cultures and traditions of those who travelled it. It is a true custodian of Western civilisation and spirituality.

In the past, this road network was called the Vie Francigene, as they were built by the Franks to more easily oversee the lands they had conquered and subdued. Later, in the Middle Ages, these routes came to be known as Vie Romee, because they led pilgrims to Rome—one of the three great Christian pilgrimage destinations, alongside Jerusalem and Santiago de Compostela.

How long is the Via Francigena? The full route stretches for 1,700 km from Canterbury to Santa Maria di Leuca, with a total elevation gain of 1,347 metres. It can be completed on foot in about a month and a half, averaging 20 km per day, or in around two weeks by hybrid bicycle, averaging 60 km per day.

What are the most beautiful stages of the Via Francigena? It’s hard to say, given its diversity. Much depends on the interests and preferences of the traveller.
Even the very first stage, from Canterbury to Dover via the North Downs Way, offers views of the beautiful English countryside.

Crossing the English Channel, the route enters France, travelling through stunning regions like Nord-Pas-de-Calais, Champagne-Ardenne, Picardy, and Franche-Comté.
From Reims—where French kings were crowned for a thousand years—to Verzy, you can admire the natural wonders of the Montagne de Reims Regional Park and explore the world-renowned Champagne-producing areas, ideal for wine and food lovers.
From Mouthier-Haute-Pierre to Pontarlier in the Burgundy-Franche-Comté region, the route leads through lush forests and dramatic karst gorges, up to the Jura mountains dividing France and Switzerland.

In Switzerland, the Via Francigena passes through the cantons of Vaud and Valais.
From Lausanne to Aigle, the landscape shifts once again, with charming towns, medieval castles, the shores of Lake Geneva, and the UNESCO-listed Lavaux vineyard terraces.
Between the Great St Bernard Pass and Étroubles, the route climbs to 2,473 metres above sea level, amid snow-capped peaks and alpine flowers. Here lies the highest point of the Via Francigena, before descending into the Aosta Valley, with its stunning mountain vistas, wildlife, and unmissable culinary delights.
We’ll explore in a later section where the Via Francigena runs through Italy.

Sigeric’s Itinerary

It was Sigeric of Canterbury, Archbishop of Canterbury in the late 10th century, who first documented the stages of the journey along the Via Francigena. His itinerary, meticulously recorded in a travel journal, traced a route from Canterbury to Rome, about 1,020 km in total, completed in fourteen days.
Even today, some pilgrims follow this historic path, aware of its difficulty and the need for good physical preparation. Sigeric’s itinerary remains the most faithful to tradition. Here are the key stops:

• Canterbury Cathedral
• Hauts-de-France (Northern France)
• Nord-Pas-de-Calais (Northern France)
• Région Champagne-Ardenne
• Franche-Comté
• Canton of Vaud (Switzerland)
• Canton of Valais (Switzerland)
• Aosta Valley
• Piedmont
• Lombardy
• Emilia-Romagna
• Tuscany
• Lazio
• Vatican City

Via Francigena: the stops in Italy

In Italy, the Via Francigena winds through seven regions: Aosta Valley, Piedmont, Lombardy, Emilia-Romagna, Liguria, Tuscany, and Lazio. It passes through 140 municipalities and comprises 45 of the 79 total stages of the journey.
It is a long, once-perilous road that crosses the Italian peninsula from north to south. From the Great St Bernard Pass, through Pavia—the ancient Lombard capital—and then on through Ivrea and Vercelli, Piacenza, Fidenza, Fornovo and Berceto in the Tuscan-Emilian Apennines, crossing the Cisa Pass and descending to Pontremoli and Luni (from where pilgrims once embarked for Santiago).
The path then continues through the Lucchese hills, along the Arno River from Altopascio to San Miniato, from Colle Val d’Elsa to Monteriggioni, then on to Siena, Lake Bolsena, Montefiascone, and Viterbo, before finally following the Via Aurelia to Rome—the heart and soul of Christendom.
It was once trodden by bandits and brigands, merchants, and men searching for God—or simply for themselves.

Pilgrim Passport

Just as those walking the Camino de Santiago carry a special document issued by the Pilgrim’s Office and stamped at each stage—entitling them to discounts and services—the Via Francigena also has its own credential.
This “pilgrim passport” is similarly stamped along the way at tourist offices, churches, accommodation providers, and eateries. It grants pilgrims access to special offers and treatment.
And just as those who reach Santiago receive the Compostela certificate, those who walk the last 100 km (or cycle the last 200 km) of the Via Francigena are awarded the Testimonium, the official certificate of pilgrimage completion.

The gifts of the Holy Spirit make a person receptive to divine inspiration and define their relationship with God, bringing them into harmony with Him. Here’s what they are and how they are received.

Points 1830 and following in the Catechism of the Catholic Church state:
“1830 The moral life of Christians is sustained by the gifts of the Holy Spirit. These are permanent dispositions which make man docile in following the promptings of the Holy Spirit.
1831 The seven gifts of the Holy Spirit are wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord. They belong in their fullness to Christ, Son of David. They complete and bring to perfection the virtues of those who receive them. They make the faithful docile in readily obeying divine inspirations.”

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Bas-relief of the Dove of the Holy Spirit made by hand in okume wood by the young members of the Focolare Mouvement of Loppiano

The gifts of the Holy Spirit were already mentioned by Isaiah, presenting them as the gifts with which the Messiah would be anointed:
“The Spirit of the Lord will rest on him: the Spirit of wisdom and of understanding, the Spirit of counsel and of might, the Spirit of the knowledge and fear of the Lord.” (Isaiah 11:2).
Jesus himself, in the synagogue of Nazareth, proclaimed the fulfilment of Isaiah’s prophecy and invoked the Holy Spirit upon himself (Luke 4:16–21).

Christians consider the Holy Spirit the Third Person of the Holy Trinity. Just like the Father and the Son, the Holy Spirit is fully God and proceeds jointly from the other two Persons, where the verb “proceed” means “to originate while remaining equal and coeternal.” None of the three was created before or has generated the others. Thus, the Holy Spirit proceeds from the Father and the Son, but without any temporal implication or precedence between them.

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The Holy Trinity of Rublev

Screen-printed icon in various sizes by Rublev, the monk famous for his pictures inspired by the Holy Scriptures.

The Creed states: “I believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son, who with the Father and the Son is adored and glorified, who has spoken through the prophets.”

The doctrine of the Holy Spirit, and more broadly the study of spiritual substances, is called Pneumatology, from the Greek πνεῦμα (pneuma, spirit) and λόγος (logos, discourse, study).

The term Holy Spirit (ruah haQodesh) was already used in Jewish culture to indicate the divine Power that animated prophets and those touched by God. At the beginning of Genesis, we read:
“1 In the beginning God created the heavens and the earth. 2 Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.”
Thus, the Spirit of God has been present in the world since its Creation, indeed as an integral part of Creation (creative function), and also as a constant force of renewal, as the Spirit of God creates life (generative function), and has operated since the beginning of Israel’s history, from the early Prophets (guiding function), to Jesus, who, conceived by the Holy Spirit as we read in the Gospels, was filled with the Spirit of God at His Baptism and, in the Spirit of God, preached and carried out His mission.

The symbols of the Holy Spirit in the Bible are many, indicating how He descends into the world. In particular, we recall:

• Water, a symbol of life, from when Moses struck the rock with his staff to bring forth water for his people, to Baptism and its promise of hope and salvation;
• Fire, which on the day of Pentecost descended upon Mary and the Apostles, enabling them to spread the Word across the world;
• A luminous cloud, as the Holy Spirit appeared to Moses on Mount Sinai, and also during the Annunciation to Mary, the Transfiguration of Christ, and the Ascension;
• The Dove, which descended from Heaven during Jesus’ Baptism (Matthew 3:16).

In addition to the seven gifts of the Holy Spirit, Saint Paul also lists the fruits of the Holy Spirit:
“22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness and self-control. Against such things there is no law.” (Galatians 5:22–23)

Let us now look specifically at the seven gifts of the Holy Spirit — the permanent dispositions that make a person receptive to divine inspiration, that facilitate the practice of the theological virtues (faith, hope, charity), and the moral virtues (prudence, justice, fortitude, temperance), with which they are often correlated.
These gifts define the relationship between man and his Creator, aligning him with God, and leading him to desire what God desires.

What are the seven gifts of the Holy Spirit?

The Gift of Wisdom

Considered since antiquity as a personification of divine wisdom, Wisdom has been identified by many Christian theologians with the Holy Spirit Himself, and later with Jesus, who is referred to as the Wisdom of God. Among the seven gifts of the Holy Spirit, Wisdom allows us to understand supernatural realities, to know all that has been created by God, and to contemplate God Himself.
According to Saint Thomas Aquinas, it is inseparable from charity: for him, wisdom is nurtured through contemplation, mystical life, and the experience of God — but only charity raises our capacity to love to the spiritual level necessary to love God.

The Gift of Understanding

If wisdom elevates us to full awareness of love for God, understanding, another of the gifts of the Holy Spirit, enables us to comprehend the truths of faith, the mystery of Revelation, and the divine reality itself. It is not merely rational understanding but an intelligence of the heart that serves the Faith.
For Saint Augustine, who brought Neoplatonic doctrine into Christian thought, God illuminates the human intellect, where ideas are held, elevating human thought beyond its natural limits.

The Gift of Counsel

A foundation of spiritual guidance, counsel also acts upon human intelligence, illuminating moral choices; allowing us to understand God’s perspective; helping us to choose between good and evil, true and false.
Thus, counsel enables us to recognise God’s will in life’s situations and helps us to make the right decisions to remain in communion with Him.

The Gift of Knowledge

Knowledge, understood as a gift of the Holy Spirit, reveals God’s thought living through us, within our intelligence and understanding. Through knowledge, we learn to recognise and judge created things, and to love God through the world He has designed.

The Gift of Piety

Piety as a gift of the Holy Spirit shapes our attitude towards others, as our brothers and sisters, children of the same Father. Through it, we understand the love of God the Father, the comfort of prayer, and veneration for God and the Saints.

The Gift of Fortitude

Fortitude strengthens a person in their faith, making them courageous, steadfast, and resilient even in the face of the most insurmountable obstacles, persecutions, and threats. It is thanks to this gift of the Holy Spirit that we can defend ourselves from evil and its assaults, cultivating the virtue of fortitude itself, which enables us to do good and resist evil despite our weakness.

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The Gift of Fear of the Lord

Fear of the Lord places us in the correct attitude of reverence and submission before God, teaching us to relate to His greatness and to acknowledge His power with respect, living every moment aware of His gaze. But it’s not only about fearing Him; it’s about wanting to be worthy of His expectations, to make Him proud of us, like a child who wants to make their father proud.

Why are there seven gifts of the Holy Spirit?

The gifts of the Holy Spirit are seven because in many ancient cultures, including the Jewish one, the number seven symbolised perfection and completeness.
Seven is just one of the symbolic numbers recurring throughout the Bible. It is the divine number par excellence, the day of God’s rest after Creation, and in Catholicism, the number of the Sacraments, the Virtues and Vices, and the gifts of the Holy Spirit.

When are the gifts of the Holy Spirit received?

Each person receives the Holy Spirit with the laying on of hands during Baptism, and the Sacrament of Confirmation (or Chrism) strengthens the gifts of the Holy Spirit within us. But to receive the gifts of the Holy Spirit, one must invoke them continually upon oneself, through prayer and by living the Gospel daily.
In short, it is by cultivating the gifts of the Holy Spirit that they descend upon us and continue to nourish our existence.