Address of Pope Leo XIV to members of the diplomatic corps accredited to the Holy See

This is a traditional occasion in the life of the Diplomatic Corps accredited to the Holy See, but it is a new experience for me, since it was only several months ago that I was called to shepherd Christ's flock.

I am pleased, therefore, to welcome you this morning, and I am grateful for your generous participation, which this year is enriched by the presence of the new resident Heads of Mission of Kazakhstan, Burundi and Belarus. I thank the respective Governmental Authorities for their decision to open in Rome diplomatic Representations to the Holy See.

This is a tangible sign of good and fruitful bilateral relations. Through all of you, dear Ambassadors, I wish to extend my good wishes to your countries, and to share a reflection on our times, which are so troubled by a growing number of tensions and conflicts.

This past year saw many significant events, beginning with those directly affecting the life of the Church, which experienced a profound Jubilee, and saw the return to the Father's house of my venerable predecessor, Pope Francis. The whole world gathered around his coffin on the day of his funeral, and sensed the loss of a father who had guided the People of God with immense pastoral charity.

A few days ago, we closed the last Holy Door, that of Saint Peter's Basilica, which Pope Francis himself had opened on Christmas Night in 2024. During the Holy Year, millions of pilgrims flocked to Rome to make their Jubilee pilgrimage. Each person brought his or her own experiences, questions and joys, as well as pain and wounds, to pass through the Holy Doors, which are symbols of Christ himself, our heavenly physician. By coming in the flesh, he took upon himself our humanity in order to make us partakers of his divine life, as we contemplated in the recent celebration of Christmas. I am confident that, through these experiences, many people have been able to deepen or rediscover their relationship with the Lord Jesus, finding comfort and renewed hope for facing life's challenges.

Here, I would like to express my particular gratitude to the people of Rome, who, with great patience and hospitality, have welcomed the many pilgrims and tourists who come to the city from every part of the world. I would like to express my special thanks to the Italian Government, the Capitoline Administration and the police forces, who worked with zeal and precision to ensure that Rome was able to welcome all the visitors, and that the Jubilee events, as well as those following the death of Pope Francis, could take place safely and peacefully.

The Holy See and Italy share not only geographical proximity, but above all a long history of faith and culture that binds the Church to this beautiful peninsula and its people. This is also reflected in the excellent bilateral relations, sealed this year by the entry into force of the amendments to the Agreement on Spiritual Assistance to the Armed Forces, which will allow for more effective spiritual accompaniment of the men and women who serve in the Armed Forces in Italy, and in numerous missions abroad. There was likewise the signing of the Agreement for an agrivoltaic plant in Santa Maria di Galeria, which will enable the supply of electricity to Vatican City using renewable resources, thus confirming our common commitment to caring for creation. I am also grateful for the visits that I received from the senior Government officials at the beginning of my Pontificate and for the exquisite hospitality shown to me at the Quirinale Palace by the President of the Republic, to whom I wish to extend my cordial and appreciative greetings.

During the past year, having accepted the invitation given to Pope Francis, I had the joy of being able to travel to Turkey and Lebanon. I am grateful to the authorities of both countries for their welcome. In İznik in Turkey, I had the opportunity to commemorate, together with the Ecumenical Patriarch of Constantinople and representatives of other Christian confessions, the 1700th anniversary of the Council of Nicaea , the first Ecumenical Council. It was an important opportunity to renew our commitment to the journey toward the full visible unity of all Christians. In Lebanon, I met a people who, despite the difficulties, are full of faith and enthusiasm, and I perceived the hope coming from the young people, who aspire to build a more just and cohesive society, strengthening the interweaving of cultures and religious faiths, which makes the Land of the Cedars unique in the world.

Inspired by the tragic events of the sack of Rome in 410 AD, St. Augustine wrote one of the most powerful works of his theological, philosophical and literary production: De Civitate Dei , The City of God . As Pope Benedict XVI observed , it is an "imposing and decisive work for the development of Western political thought and for the Christian theology of history", which takes its cue from a "narrative" – we would say in contemporary terms – that was spreading: "The pagans, still numerous at that time, and also not a few Christians thought that the God of the new religion and the Apostles themselves had shown themselves incapable of protecting the city. In the times of the pagan deities, Rome was caput mundi , the great capital, and no one could think that it would fall into the hands of enemies. Now, with the God of the Christians, this great city no longer appeared safe".

Certainly, our times are far removed from those events. It's not just a matter of temporal distance, but also of a different cultural sensibility and a development of thought categories. However, we cannot ignore the fact that our own cultural sensibility has drawn nourishment from that work, which, like all classics, speaks to people of all times.

Augustine interprets events and historical reality according to the model of two cities: the city of God, which is eternal and characterised by the unconditional love of God (amor Dei ), combined with love for one's neighbor, especially the poor; and the earthly city, which is a temporary dwelling place where human beings live until death. In our day, this city encompasses all social and political institutions, from the family to the nation state and international organisations. For Augustine, this city was embodied by the Roman Empire. The earthly city is centred on proud self-love ( amor sui ), on the lust for worldly power and glory that leads to destruction. However, this is not a reading of history that intends to contrast the hereafter with the hereafter, the Church with the State, nor a dialectic regarding the role of religion in civil society.

From Augustine's perspective, the two cities coexist until the end of time and possess both an external and an internal dimension, since they are measured not only by the external attitudes with which they are constructed in history, but also by the internal attitude of every human being towards the facts of life and historical events. From this perspective, each of us is a protagonist and therefore responsible for history. In particular, Augustine emphasises that Christians are called by God to dwell in the earthly city with their hearts and minds turned towards the heavenly city, their true homeland. However, the Christian, living in the earthly city, is not alien to the political world, and seeks to apply Christian ethics, inspired by Scripture, to civil government.

The City of God does not propose a political agenda, but offers valuable reflections on fundamental issues of social and political life, such as the pursuit of a more just and peaceful coexistence among peoples. Augustine also warns of the grave dangers to political life arising from misrepresentations of history, excessive nationalism, and the distortion of the ideal of the statesman.

Although the context in which we live today is different from that of the fifth century, some analogies remain very current. As then, we are in an era of profound migratory movements; as then, we are in a time of profound reorganisation of geopolitical balances and cultural paradigms; as then, we are, according to the well-known expression of Pope Francis , not in an era of change but in a change of era.

In our time, the weakness of multilateralism is of particular concern on the international level. A diplomacy that promotes dialogue and seeks consensus among all is being replaced by a diplomacy of force, of individuals or groups of allies. War is back in fashion and a fervor for war is spreading. The principle, established after the Second World War, which prohibited countries from using force to violate the borders of others has been broken. Peace is no longer sought as a gift and a desirable good in itself "in the pursuit of an order willed by God, which involves a more perfect justice among men", but is sought through arms, as a condition for the affirmation of one's own dominion. This gravely compromises the rule of law, which is the basis of all peaceful civil coexistence.

On the other hand, as St. Augustine notes, "there is no one who does not want to have peace. Even those who want war want nothing more than victory, and therefore they desire to achieve a glorious peace through war. Victory, in fact, is nothing other than the subjugation of those who resist, and when this has occurred, there will be peace. […] Even those who want the peace in which they live to be broken do not hate peace but desire that it be transmitted to their free power. Therefore, they do not want there to be no peace, but that there be the peace they want."

It is precisely this attitude that led humanity into the tragedy of the Second World War, from whose ashes the United Nations was born, whose 80th anniversary was recently celebrated. It was established by the determination of 51 nations as a hub of multilateral cooperation to prevent future global catastrophes, safeguard peace, defend fundamental human rights, and promote sustainable development.

I would like to emphasise the importance of international humanitarian law, respect for which cannot depend on circumstances or military and strategic interests. Humanitarian law, in addition to guaranteeing a minimum level of humanity in the midst of war, is a commitment made by States. It must always prevail over the desires of belligerents in order to mitigate the devastating effects of war, including with a view to reconstruction. It cannot be ignored that the destruction of hospitals, energy infrastructure, homes, and places essential to daily life constitutes a grave violation of international humanitarian law. The Holy See firmly reiterates its condemnation of any form of involvement of civilians in military operations and hopes that the international community will remember that protecting the principle of the inviolability of human dignity and the sanctity of life always counts more than any mere national interest.

From this perspective, the United Nations has mediated conflicts, promoted development, and assisted states in protecting human rights and fundamental freedoms. In a world confronted by complex challenges such as geopolitical tensions, inequality, and climate change, the organisation should play a fundamental role in fostering dialogue and humanitarian support, helping to build a more just future. Efforts are therefore needed to ensure that the United Nations not only reflects the current, rather than post-war, world, but also becomes more focused and effective in pursuing policies aimed not at ideologies, but at the unity of the family of peoples.

The aim of multilateralism is, therefore, to offer a place where people can meet and talk, modeled on the ancient Roman forum or the medieval square. However, to dialogue, it is necessary to agree on words and the concepts they represent. Rediscovering the meaning of words is perhaps one of the first challenges of our time. When words lose their connection with reality and reality itself becomes debatable and ultimately incommunicable, we become like those two, of whom St. Augustine speaks, who are forced to remain together without either of them knowing the other's language. He observes that "mute animals, even if of different species, understand each other more easily than they, although both are men. In fact, since only because of the difference in language they cannot express their thoughts to each other, a great affinity of nature is of no avail in establishing relationships, to the point that a man is more willing to be with his dog than with a stranger."

In our day, the meaning of words is increasingly fluid, and the concepts they represent increasingly ambiguous. Language is no longer human nature's privileged means of knowing and encountering, but, in the folds of semantic ambiguity, it increasingly becomes a weapon with which to deceive or strike and offend adversaries. We need words to once again unequivocally express certain realities. Only in this way can authentic dialogue, free from misunderstandings, resume. This must happen in our homes and public squares, in politics, in the media and social media, and in the context of international relations and multilateralism, so that the latter can regain the strength needed to play the role of encounter and mediation necessary to prevent conflict, and no one is tempted to dominate the other with the logic of force, be it verbal, physical, or military.

It should also be noted that the paradox of this weakening of speech is often invoked in the name of freedom of expression itself. However, upon closer inspection, the opposite is true: freedom of speech and expression is guaranteed precisely by the certainty of language and by the fact that every term is anchored in truth. It is sad, however, to note how, especially in the West, the space for true freedom of expression is increasingly shrinking, while a new, Orwellian-sounding language is developing. In its attempt to be increasingly inclusive, it ends up excluding those who do not conform to the ideologies that inspire it.

Unfortunately, this tendency leads to other consequences that ultimately undermine fundamental human rights, starting with freedom of conscience. In this context, conscientious objection allows individuals to refuse legal or professional obligations that conflict with deeply held moral, ethical, or religious principles: whether it be refusing military service in the name of non-violence or denying practices such as abortion or euthanasia for doctors and healthcare workers. Conscientious objection is not a rebellion, but an act of self-loyalty. In this particular historical moment, freedom of conscience seems to be increasingly questioned by states, even those that claim to be founded on democracy and human rights. This freedom, instead, establishes a balance between collective interest and individual dignity, emphasising that a truly free society does not impose uniformity, but protects the diversity of consciences, preventing authoritarian tendencies and promoting an ethical dialogue that enriches the social fabric.

Likewise, religious freedom, which – as Benedict XVI recalled – is the first of human rights because it expresses the most fundamental reality of the person, risks being compressed. The most recent data states that violations of religious freedom are on the increase and that 64% of the world's population suffers serious violations of this right.

In calling for full respect for religious freedom and worship for Christians, the Holy See also demands this for all other religious communities. On the occasion of the 60th anniversary of the promulgation of the Declaration Nostra Aetate , one of the fruits of the Second Vatican Ecumenical Council concluded on 8 December 1965, I had the opportunity to reiterate my categorical rejection of all forms of anti-Semitism, which unfortunately continues to sow hatred and death, and the importance of cultivating Jewish-Christian dialogue, deepening our common biblical roots.

On the same commemorative occasion, the meeting with representatives of other religions allowed me to renew my appreciation for the progress made in recent decades along the path of inter-religious dialogue, because in every sincere religious search, there is "a reflection of the one divine Mystery that embraces all creation". In this sense, I ask the community of States to guarantee full freedom of religion and worship to all their citizens.

It cannot be overlooked, however, that the persecution of Christians remains one of the most widespread human rights crises today, affecting over 380 million believers worldwide, who suffer high or extreme levels of discrimination, violence, and oppression because of their faith. The phenomenon affects approximately one in seven Christians globally and has worsened in 2025 due to ongoing conflicts, authoritarian regimes, and religious extremism. All of this data sadly shows how religious freedom is viewed in many contexts more as a "privilege" or concession, rather than a fundamental human right.

Here, I would like to address a special thought to the numerous victims of violence, including religiously motivated ones, in Bangladesh, the Sahel region, and Nigeria, as well as those of the serious terrorist attack last June on the parish of Saint Elias in Damascus, without forgetting the victims of jihadist violence in Cabo Delgado, Mozambique.

However, we must not overlook a subtle form of religious discrimination against Christians, which is spreading even in countries where they are numerically in the majority, such as in Europe or the Americas, where they sometimes find their ability to proclaim the truths of the Gospel limited for political or ideological reasons, especially when they defend the dignity of the weakest, the unborn, refugees and migrants, or promote the family.

In its international relations and actions, the Holy See consistently defends the inalienable dignity of every person. It cannot be overlooked, for example, that every migrant is a person and, as such, possesses inalienable rights that must be respected in every context. Not all migrants, moreover, move by choice; many are forced to flee due to violence, persecution, conflict, and even the effects of climate change, as in many parts of Africa and Asia. This year, which also marks the 75th anniversary of the International Organisation for Migration, I reiterate the Holy See's hope that the actions States undertake against illegality and human trafficking will not become a pretext for undermining the dignity of migrants and refugees.

The same considerations apply to prisoners, who can never be held accountable for the crimes they have committed. On this occasion, I wish to express my deep gratitude to those Governments which have responded positively to the appeal of my venerable Predecessor for gestures of clemency during the Jubilee Year, expressing the hope that the spirit of the Jubilee will permanently and structurally inspire the administration of justice, so that sentences are proportionate to the crimes committed, dignified conditions are guaranteed to prisoners, and above all efforts are made to abolish the death penalty, a measure which destroys all hope of forgiveness and renewal. Nor can we forget the suffering of so many political prisoners in many States.

Moreover, from the Christian perspective, the human being is created in the image and likeness of God, who, "calling him into existence through love, has at the same time called him to love". This vocation manifests itself in a privileged and unique way within the family. It is in this context that one learns to love and develops the capacity to place oneself at the service of life, thus contributing to the development of society and the mission of the Church.

Despite its centrality, the family institution today faces two crucial challenges. On the one hand, there is a worrying tendency within the international system to neglect and undervalue its fundamental social role, leading to its progressive institutional marginalisation. On the other, we cannot ignore the growing and painful reality of fragile, broken, and suffering families, afflicted by internal difficulties and disturbing phenomena, including domestic violence.

The vocation to love and life, which is pre-eminently manifested in the exclusive and indissoluble union between woman and man, imposes a fundamental ethical imperative: enabling families to welcome and fully care for unborn life. This is a priority especially in those countries experiencing a dramatic decline in the birth rate. Life, in fact, is a priceless gift that develops within a relational project based on reciprocity and service.

It is in light of this profound vision of life as a gift to be cherished and of the family as its responsible guardian that the categorical rejection of practices that deny or exploit the origin of life and its development is imperative. Among these is abortion, which interrupts a nascent life and denies the acceptance of the gift of life. In this regard, the Holy See expresses deep concern regarding projects aimed at financing cross-border mobility for access to the so-called "right to safe abortion" and deplores the fact that public resources are being allocated to the suppression of life, rather than invested in supporting mothers and families. The primary objective must remain the protection of every unborn child and the effective and concrete support of every woman so that she can embrace life.

Similarly, there is surrogate motherhood, which, by transforming gestation into a negotiable service, violates the dignity of both the child, reduced to a "product," and the mother, by exploiting her body and the generative process and altering the family's original relational project.

Similar considerations can be extended to the sick, elderly, and lonely, who sometimes struggle to find a reason to continue living. It is also the duty of civil society and states to respond concretely to situations of fragility, offering solutions to human suffering, such as palliative care, and promoting policies of genuine solidarity, rather than encouraging forms of illusory compassion such as euthanasia.

A similar reflection can be applied to the many young people forced to face numerous difficulties, including drug addiction. A concerted effort by all is needed to eradicate this scourge of humanity and the drug trafficking that fuels it, in order to prevent millions of young people worldwide from falling victim to drug use. Along with this effort, adequate addiction recovery policies and greater investment in human development, education, and the creation of job opportunities must be implemented.

In light of these challenges, it is necessary to forcefully reiterate that protecting the right to life is the essential foundation of every other human right. A society is healthy and progressive only when it protects the sacredness of human life and actively works to promote it.

The considerations I have presented suggest that in the current context, a veritable "short circuit" of human rights is occurring. The right to freedom of expression, freedom of conscience, religious freedom, and even the right to life are being restricted in the name of other so-called new rights, with the result that the very structure of human rights is losing its vigor, giving way to force and oppression. This happens when each right becomes self-referential and, above all, when it loses its connection to the reality of things, their nature, and truth.

If St. Augustine highlights the coexistence of the celestial and earthly cities until the end of time, our time seems rather inclined to deny the "right of citizenship" to the city of God. Only the earthly city seems to exist, enclosed exclusively within its borders. Seeking only immanent goods undermines that "tranquility of order", which for Augustine constitutes the very essence of peace, which concerns society and nations as much as the human soul itself, and is essential for any civil coexistence. In the absence of a transcendent and objective foundation, only self-love prevails to the point of indifference to God who governs the earthly city. However, as Augustine notes, "the senselessness of pride in these individuals who place the goal of good in the present life and who think they can make themselves happy by themselves is great".

Pride obscures reality itself and empathy towards others. It is no coincidence that pride is always at the root of every conflict. As I had occasion to recall in my Message for the World Day of Peace , "we then lose realism, giving in to a partial and distorted representation of the world, marked by darkness and fear", thus opening the way to the logic of conflict, the precursor of every war.

We see this in numerous contexts, starting with the protracted war in Ukraine, with the burden of suffering inflicted on the civilian population. Faced with this dramatic situation, the Holy See firmly reaffirms the urgency of an immediate ceasefire and of dialogue inspired by the sincere search for paths capable of leading to peace. I make a pressing appeal to the international community to maintain its commitment to pursuing just and lasting solutions to protect the most vulnerable and to restore hope to the affected populations, renewing the Holy See's full availability to support every initiative that promotes peace and harmony.

We see it similarly in the Holy Land, where, despite the truce announced in October, the civilian population continues to suffer a grave humanitarian crisis, adding further suffering to that already experienced. The Holy See pays particular attention to every diplomatic initiative that seeks to guarantee the Palestinians of the Gaza Strip a future of lasting peace and justice in their own land, as well as the entire Palestinian and Israeli peoples. In particular, the two-state solution remains the institutional prospect that meets the legitimate aspirations of both peoples, while, sadly, we are witnessing an increase in violence in the West Bank, perpetrated against the Palestinian civilian population, who have the right to live in peace in their own land.

The worsening tensions in the Caribbean Sea and along the American Pacific coast also give rise to deep concern. I wish to renew my urgent appeal to seek peaceful political solutions to the present situation, with the common good of the people at heart, not the defense of partisan interests.

This is particularly true for Venezuela, following recent developments. In this regard, I renew my appeal to respect the will of the Venezuelan people and to commit ourselves to the protection of the human and civil rights of all and to building a future of stability and harmony, drawing inspiration from the example of their two children, whom I had the joy of canonizing last October , José Gregorio Hernández and Sister Carmen Rendiles , to build a society founded on justice, truth, freedom, and fraternity, and thus recover from the grave crisis that has afflicted the country for many years.

Other crises dot the global landscape. I refer first of all to the dramatic situation in Haiti, marked by all kinds of violence, from human trafficking to forced exile and kidnapping. In this regard, I express the hope that, with the necessary and concrete support of the international community, the country can quickly take the necessary steps to reestablish democratic order, put an end to violence, and achieve reconciliation and peace.

Nor can we forget the situation that has affected the African Great Lakes region for decades, gripped by violence that has claimed numerous victims. I encourage the parties involved to seek a definitive, just, and lasting solution to end a conflict that has now lasted far too long. I think similarly of the situation in Sudan, transformed into a vast battlefield, and of the ongoing political instability in South Sudan, the youngest country in the family of nations, born following a referendum fifteen years ago.

We cannot fail to mention the increasing signs of tension in East Asia, expressing the hope that all parties involved will adopt a peaceful and dialogue-based approach to the contentious issues that are a source of potential conflict.

I turn my thoughts in particular to the grave humanitarian and security crisis afflicting Myanmar, further aggravated by the devastating earthquake of last March. With renewed intensity, I appeal for a courageous choice of the paths of peace and inclusive dialogue, ensuring fair and timely access to humanitarian aid for all. To be authentic, democratic processes must be accompanied by the political will to pursue the common good, strengthen social cohesion, and promote the integral development of every person.

In many of these scenarios, we note, as Agostino himself points out, that at their core is always the idea that peace is possible only through force and deterrence. After all, war is content to destroy, while peace requires a continuous and patient effort to build and constant vigilance. This effort challenges everyone, starting with the countries that possess nuclear arsenals. In particular, I am thinking of the important follow-up to the New START Treaty , which expires next February. The danger is that, instead, we are dreaming in the race to produce new and increasingly sophisticated weapons, including through the use of artificial intelligence. The latter is a tool that requires adequate and ethical management, as well as regulatory frameworks focused on the protection of freedom and human responsibility.

Despite the dramatic picture before our eyes, peace remains a difficult but possible good. It, as Augustine reminds us, "is the goal of our good," because it is the very goal of the city of God, to which we aspire, even unconsciously, and of which we can savor a foretaste in the earthly city. During the time of our pilgrimage on this earth, it demands humility and courage. The humility of truth and the courage of forgiveness. In Christian life, these are represented by Christmas, in which the Truth, the eternal Word of God, becomes humble flesh, and by Easter, in which the condemned Just One forgives his persecutors, giving them his life as the Risen One.

And upon closer inspection, even in our time there is no shortage of signs of courageous hope, which must be constantly supported. I think, for example, of the Dayton Accords, which thirty years ago put an end to the bloody war in Bosnia and Herzegovina and which, despite the difficulties and tensions, opened the possibility of a more prosperous and harmonious future. I also think of the Joint Declaration of Peace between Armenia and Azerbaijan, signed last August, which it is hoped will pave the way for a just and lasting peace in the South Caucasus, resolving the outstanding problems to the satisfaction of both parties. By analogy, I think of the efforts made in recent years by the Vietnamese authorities to improve relations with the Holy See and the conditions in which the Church operates in the country. These are all seeds of peace, which need to be cultivated.

This coming October will mark the eighth centenary of the death of Saint Francis of Assisi, a man of peace and dialogue, universally recognized even by those outside the Catholic Church. His life is luminous because it was animated by the courage of truth and the awareness that a peaceful world is built from a humble heart, reaching out to the heavenly city. A humble and peace-building heart is what I wish for each of us and for each of the inhabitants of our countries at the beginning of this new year.

Thank you. DM