Pope Leo XIV is set to begin his first international apostolic journey, visiting Turkey and Lebanon from November 27 to December 3. The trip commemorates the 1,700th anniversary of the First Council of Nicaea. The Pope's visit aims to promote Christian unity, peace, and offer encouragement in a region facing various challenges. His itinerary includes visits to the Atatürk Mausoleum and meetings with religious leaders and communities. This journey marks a significant step in his papacy, focusing on interfaith relations and pastoral care.
16 days ago
Pope Leo XIV's first international apostolic journey, from November 27 to December 3, 2025, fulfills plans originally set by Pope Francis to commemorate the 1,700th anniversary of the Council of Nicaea while promoting peace amid regional conflicts.1 3 The six-day itinerary spans Turkey and Lebanon, emphasizing Christian unity, interfaith dialogue, and support for persecuted minorities in Muslim-majority nations.2 6 On the flight from Rome, Leo expressed hopes for global harmony, stating the trip would invite all to "search for greater unity" despite religious differences.1
Pope Leo XIV landed at Esenboğa International Airport in Ankara on November 27, greeted by a military honor guard and Turkish officials including Culture Minister Mehmet Nuri Ersoy.1 His first stop was the Atatürk Mausoleum, where he laid a wreath and signed the Book of Honor, invoking peace and prosperity for Turkey.5 6 Later, he met President Recep Tayyip Erdoğan at the Presidential Palace, addressing authorities and diplomats on rejecting "might is right" approaches to global tensions.1 5
In his speech to civil society, Leo highlighted Turkey's potential as a bridge for stability in Ukraine and the Middle East, praising its mediation efforts while urging protection for religious minorities.1 6 He also met the head of Turkey's Presidency of Religious Affairs, Safi Arpaguş, before flying to Istanbul that evening.5 Local reactions were muted due to economic crises, with some Turks viewing the visit skeptically as U.S.-influenced.1
On November 28, Leo traveled to İznik (ancient Nicaea) for an ecumenical prayer service at the Basilica of St. Neophytus ruins, marking the 325 council that affirmed Christ's divinity and the Nicene Creed.3 5 Joined by Ecumenical Patriarch Bartholomew I and other Christian leaders, he called divisions a "scandal" and urged unity as Christ intended.5 The group recited the Creed together, symbolizing reconciliation 1,700 years later.4 5
The event underscored the motto "One Lord, one faith, one baptism," with Leo emphasizing evangelization over division.3 5 A joint declaration with Bartholomew pledged ongoing dialogue for full Catholic-Orthodox communion.5 This visit highlighted Turkey's Christian heritage, despite its tiny modern community of about 35,000 Catholics facing attacks and economic hardships.1 3
In Istanbul, Leo met Turkish Catholic bishops on November 28, encouraging them to embrace "the logic of littleness" as a strength for their 0.05% minority.5 He visited the Cathedral of the Holy Spirit, unveiling a plaque and blessing attendees, including immigrants and converts who saw his presence as affirming.5 That afternoon, he toured a nursing home run by the Little Sisters of the Poor, stressing respect for the elderly as societal wisdom.5
On November 29, Leo joined Bartholomew at the Patriarchal Church of St. George for a Doxology, lighting a candle together and expressing emotion at the Orthodox site.5 He met Syriac Orthodox leaders, inviting all Christians toward the 2033 Jubilee of Redemption.5 The day ended with a Mass for 4,000 at Volkswagen Arena, where his homily linked Advent to Isaiah's peace vision, calling for intra-Church, ecumenical, and interreligious bridges.5
Leo's visit included interfaith elements, starting with the Blue Mosque (Sultan Ahmed) on November 29, where he paused in silent reflection as a fraternity sign, declining to pray inside.3 5 Imam Aşgın Tunca welcomed him, hoping to dispel Islam prejudices through hospitality.1 He also held a private 15-minute meeting with Chief Rabbi David Sevi, discussing peace support for all faiths.5
Notably absent was Hagia Sophia, reconverted to a mosque in 2020, which drew past papal criticism.3 Leo's prudence contrasted with Francis's 2015 Armenian genocide remarks, avoiding tension during a planned Armenian Cathedral visit.1 These acts reinforced Vatican-Muslim ties in a nation of 85 million mostly Sunni Muslims.6
Turkey's Christians endure legal hurdles, property issues, and violence, including a 2024 church attack claimed by ISIS.1 3 A pre-trip report warned of institutional hostility reducing Christians to under 0.3% of the population.4 Leo applauded Turkey's peace mediation in Ukraine and Gaza but urged broader harmony.1 5
In joint statements with Bartholomew, they expressed alarm at global conflicts, rejecting religion-justified violence.5 Leo's addresses repeatedly invoked peace, drawing on Nicaea's legacy for unity amid wars.2 6 Local priests noted low public awareness due to inflation and politics.1
Lebanon, scarred by economic collapse, the 2020 Beirut explosion, and Israel-Hezbollah clashes, awaits Leo as a hope beacon during the 2025 Jubilee.3 4 He plans visits to St. Charbel's tomb in Annaya, youth meetings at Bkerke, and silent prayer at the port blast site.3 6 Maronite Bishop Gregory Mansour called for Christian reconciliation, viewing the trip as a Nicaea-inspired summons.2
Preparations involve widespread enthusiasm, recalling John Paul II's 1997 and Benedict XVI's 2012 visits amid division.4 A border priest described Lebanon as "wounded," with Christians steadfast despite emigration and bombings.4 Leo aims to proclaim Middle East peace, bolstering the confessional system's Maronite roles.3 An Airbus computer issue briefly threatened the Istanbul-Beirut flight, resolved with a replacement.5
Assess Catholic diplomatic tradition in Muslim-majority contexts
The Catholic diplomatic tradition in Muslim-majority contexts reflects a consistent commitment to fostering peace, mutual respect, and interreligious dialogue, grounded in the Church's mission to promote human dignity and the common good. Drawing from historical encounters, the teachings of the Second Vatican Council, and numerous papal addresses to diplomats from Muslim nations, this tradition emphasizes reciprocity in religious freedom, collaboration on social justice, and patient negotiation amid tensions. It views diplomacy not as political maneuvering but as an extension of evangelization through witness and service, always prioritizing the unity of the human family under God.
Catholic diplomatic interactions with Muslim-majority societies trace back centuries, often marked by gestures of peace and shared spiritual heritage rather than confrontation. A pivotal early example is the meeting between Saint Francis of Assisi and Sultan al-Malik al-Kamil during the Fifth Crusade in 1219, near Damietta, Egypt. Francis approached the sultan with "genuine tact and palpable purity of heart," earning recognition as a holy man and leaving a lasting impression that highlighted mutual respect and courtesy. This encounter exemplified principles of kindness and generosity echoed in Islamic hadiths, such as "Allah is kind and loves kindness," and set a precedent for interfaith gatherings like the majalis of the Abbasid caliphate, where Christian and Muslim leaders discussed theology with "unfailing courtesy, sincerity, and goodwill."
In the modern era, this tradition evolved through figures like Louis Massignon, a Catholic scholar who, in the 1930s, promoted recognition of a shared Abrahamic descent between Christians and Muslims to resolve conflicts in North Africa and the Middle East. Massignon's Badaliya fellowship, blessed by Pope Pius XI, embodied "witnessing without proselytizing," influencing Vatican II's approach to Islam as an Abrahamic faith. These historical roots underscore a diplomacy of humility and solidarity, avoiding dominance and seeking common ground in monotheism and ethical living.
The Second Vatican Council (1962–1965) marked a decisive shift, formalizing the Church's diplomatic posture toward non-Christian religions, including Islam. In Lumen Gentium (1964), Muslims are described as those who, "professing to hold the faith of Abraham, along with us adore the one and merciful God, who on the last day will judge mankind." This positions them close to the Church's circle of relatedness, emphasizing shared acknowledgment of the Creator.
Nostra Aetate (1965), the Declaration on the Relation of the Church to Non-Christian Religions, further elevates this by expressing esteem for Muslims who "adore the one God, living and subsisting in Himself; merciful and all-powerful, the Creator of heaven and earth," and who submit to God as Abraham did. The document highlights commonalities like reverence for Jesus as a prophet, honor for Mary, moral striving, and prayer, urging Catholics to "forget the past and to work sincerely for mutual understanding" to promote social justice, peace, and freedom. Pope Benedict XVI later called this a "Magna Carta" for Catholic-Muslim dialogue, charting a path of renewal by straining forward together for the common good.
This conciliar foundation has guided Holy See diplomacy, inspiring initiatives like the 1993 Christian-Islamic dialogue in Madrid, convened by the Spanish Episcopal Conference and the Islamic Cultural Centre. Participants resolved to pursue "constructive dialogue" for "better mutual knowledge, free from suspicion," leading to collaboration in all fields, in line with Nostra Aetate. In Muslim-majority contexts, Vatican II's principles reject using religion for "injustice and violence," condemning such abuses and calling states to ensure coexistence without discrimination.
Popes from Paul VI onward have actively applied these teachings through diplomatic addresses, establishing relations with Muslim nations and advocating for peace. Paul VI, in his 1972 speech to Algeria's first ambassador, stressed "fruitful cooperation, respectful of the rights of everyone" around the Mediterranean, urging Christians to live in "respectful and fruitful dialogue with their Moslem friends" while contributing to development in education, health, and justice. He highlighted the role of figures like Cardinal Duval in fostering trust, invoking divine blessings on Algeria's progress.
John Paul II expanded this tradition, addressing ambassadors from Yemen (1999), Morocco (1997), Iran (1997), Jordan (1996), Syria (1997), Kuwait (2000), and Tunisia (2004), among others. To Yemen's inaugural envoy, he noted that while episodes of animosity exist between Christians and Muslims, "respect, understanding and friendship" have often prevailed, with religious conviction safeguarding "dignity, brotherhood and freedom." In Morocco, he reaffirmed the Church's post-Vatican II commitment to "fraternal contact and collaboration with... Muslims," insisting on "reciprocity in all spheres, especially... religious freedom." Catholics there, he said, witness that "believers of different religious traditions can live in peace and mutual respect."
To Iran's ambassador, John Paul II invoked Abraham as a "model of faith in God," stating, "We believe in the same God, the one God, the living God," and called for permanent dialogue among Abrahamic faiths to foster mutual understanding. In Nairobi (1980), addressing Muslim leaders, he affirmed the "great link" in worship of the "one, living, subsistent, merciful and almighty Creator," inviting knowledge of Christianity while sustaining bonds with those "spiritually attached to Abraham" and professing monotheism.
These speeches often tie diplomacy to broader peace efforts. In Portugal (1993), John Paul II hoped for "creative ways" to resolve conflicts through "dialogue and negotiation," with Portugal promoting ties between Europe and North Africa. To Syrian and Jordanian envoys, he praised efforts for Middle East peace, urging collaboration on dignity, solidarity, and sovereignty without usurping state roles. In Kuwait (2000), he encouraged Christians and Muslims to unite against "selfishness... hatred and violence," promoting life rights and development for humanity's good. To North African bishops (1997), he described Catholic communities as "a sign of the Catholic Church’s esteem" for Muslims, fostering "dialogue in truth and mutual respect" amid hardships, bearing "heroic" witness to friendship.
John Paul II's 1980 address to the Diplomatic Corps highlighted visits to Muslim-majority Turkey, reaffirming Vatican II principles on non-Christian religions, especially Islam, to serve "the cause of the peace" and human fraternity. Paul VI, in 1977, echoed this by calling Holy See diplomacy to contain tensions, maintain dialogue, and plead for agreements as an "unflagging defender of peace." Overall, these engagements demonstrate a diplomacy of listening, tenacity, and hope, contributing to humanization without claiming political competence.
Several core principles emerge from this tradition, ensuring fidelity to Catholic teaching while adapting to Muslim-majority realities:
Promotion of Peace and Justice: Diplomacy prioritizes resolving conflicts through negotiation, respecting justice and solidarity. The Holy See urges states to eradicate violence's causes, foster understanding, and build a "New Order" eliminating injustices, drawing on the "unity of the human family."
Interreligious Dialogue and Reciprocity: Rooted in shared monotheism and Abrahamic heritage, dialogue seeks mutual knowledge without proselytism, requiring reciprocity in religious freedom. It counters distrust, promoting collaboration on human needs like education and health.
Human Dignity and Common Good: The Church's presence affirms every person's inalienable dignity, educating consciences in solidarity and brotherhood, while witnessing faith humbly. In pluralistic societies, professing faith publicly aligns with promoting the common good.
Patience Amid Challenges: Recognizing difficulties like ideological antagonisms, the tradition values modesty and fidelity over immediate efficiency, viewing dialogue as a path to God's kingdom. It addresses controversies, such as minority status in Muslim lands, by seeking stable legal guarantees for all faiths.
Where sources touch on divergences, such as historical animosities, they prioritize forgetting the past for forward-looking cooperation, with recent papal emphases (post-Vatican II) taking precedence over earlier tensions.
In summary, the Catholic diplomatic tradition in Muslim-majority contexts is a vibrant expression of the Church's universal mission, evolving from historical encounters like Saint Francis's to Vatican II's foundational documents and active papal engagement. It consistently advances peace, dialogue, and human dignity through reciprocity and service, offering hope amid global challenges. This approach not only strengthens bilateral relations but also witnesses to the Gospel's call for unity, inviting all believers to collaborate for a just world.