“The Holy See’s diplomacy is only meaningful if it serves humanity and peace.” Cardinal Gianfranco Ghirlanda, Jesuit canonist and professor emeritus at the Pontifical Gregorian University, former rector of the same university, serving as a consultant to various Vatican dicasteries, offered an insightful and articulate reflection on the Jubilee of the Holy See celebrated on 9 June, marking an opportunity to reflect on the nature, mission, and historical relevance of the Roman Curia through the lens of the Gospel.
Your Eminence, the Holy See is often confused with the Vatican City State. Could you explain the difference?
The Holy See, also known as the Apostolic See, encompasses both the Pope and the Roman Curia, depending on the context. The universal government of the Catholic Church must be distinguished from the Vatican City State, which was established on 11 February 1929 through the Lateran Treaty in order to grant the Pope unlimited freedom in the exercise of his ministry. In 1871, the Italian State promulgated the Law of Guarantees, a unilateral act intended to regulate its relations with the Holy See. However, it was rejected by Pius IX because it placed the Pope under Italian authority. A definitive accord was finally reached through a bilateral agreement in 1929. It is the Holy See, and not the Vatican State, that holds international juridical personality and engages in diplomatic relations.
Rome-centrism has been the object of criticism. How would you respond to this observation in light of Praedicate Evangelium?
The specific structure of ecclesial governance evolves over time, adapting to historical changes while staying true to the core principles revealed. Praedicate Evangelium adopts the vision of greater decentralisation called for by the Second Vatican Council. Nevertheless, achieving this will take time.
The role of centralised government, entrusted to the Holy See, is to safeguard the unity of faith, sacraments, and morals.
However, this role must be in harmony with the autonomy and pastoral responsibility of the particular Churches, which are entrusted to the bishops. Synodality, strongly promoted by Pope Francis, is a tangible means of fostering greater harmony. The recent Synod, that began in the local Churches, is a prime illustration of this.
Holy See: definition
The Holy See is a distinct subject of international law from the Vatican City State. It maintains diplomatic relations with over 180 states. It is a permanent observer state at the United Nations and enters into international treaties. Unlike states, its primary role is grounded in the Pope’s spiritual role as the pastor of the universal Church. The Vatican City State was established by the Lateran Pacts of 1929 to guarantee the independence of the Petrine ministry.
How can conflict between the centre and the periphery be avoided?
Rather than viewing the two dimensions as opposed to each other, it is important to recognise their co-essentiality. Particular Churches are not merely administrative divisions of the universal Church, and bishops are not just officials of the Pope. They have a divine right to exist, just as the universal Church does. Similarly,
an exclusively local vision risks reducing the universal Church to a federation of independent Churches, which is theologically incorrect. The true balance is understood when it is recognised that the Church is both universal and particular.
Emphasising one aspect at the expense of the other compromises the Catholic vision of ecclesial communion.
What are the concrete challenges in implementing Praedicate Evangelium in the daily life of the Curia?
As with any legislative text, the validity and effectiveness of a reform are verified at the moment of its implementation. Praedicate Evangelium will have to be applied gradually, taking into account the necessary corrections and adjustments that will emerge from experience. This is a natural and healthy step in the reform process.
The Holy See, the Vatican and the Roman Curia: the differences.
The Holy See is the central government of the Church, led by the Pope and the Roman Curia. The Vatican City State is a small but sovereign territorial entity that guarantees the Pope unlimited freedom and independence. The Roman Curia is the administrative body of dicasteries that assist the Pope in his service to the universal Church. Only the Holy See has full international juridical personality and officially represents the Church in relations with other states.
What is the origin of the Holy See’s international role?
The Holy See gained international recognition and diplomatic standing due to its unique spiritual character. The Church began establishing relations with the authorities of the Roman Empire in the 4th century, when Christianity was recognised as a free religion.
Following the collapse of the Western Roman Empire, the Church remained the sole unifying force amid political chaos, gradually assuming a more prominent role on the international stage.
From the 5th century onwards, ecclesiastical officials such as the apocrisarii — the Pope’s representatives to civil authorities — took on diplomatic functions. The Pontifical States were established in the following centuries, followed by the legates missi and, in the 15th century, the first nunciatures. The Holy See’s diplomatic role, grounded in its spiritual mission, became firmly established over time. This mission is to promote peace, defend human rights, and protect human dignity.
Vatican diplomacy has unique characteristics.
I would describe it as humanitarian diplomacy. Rather than protecting power interests, it is oriented towards promoting the human person. In this sense, the Holy See has the task of condemning violations of fundamental rights wherever they occur. The experience gained over the centuries is invaluable, but its purpose must always be to serve the Gospel.
Is this function more difficult to exercise without the typical instruments of a state?
Indubitably, yet it is precisely this condition that enhances the distinctiveness of the mission.
The Holy See is called to act in the world without becoming worldly itself. This is where discernment comes into play. As St Ignatius taught, the means must remain as such. If they become the end, the consistency of the gospel message is lost. If worldly tools take over, the Church risks losing its identity in favour of defending prestige and power rather than the human person. This would constitute a serious failure of its mission.
