Pope Leo XIV addressed students and faculty of the Pontifical Institute for Christian Archaeology during its 100th anniversary. The Pope urged the group to engage in cultural diplomacy to build bridges and overcome prejudices. The work of the Institute should serve as a tool for ecumenism and a reminder of Europe’s Christian roots. The Institute was founded by Pope Pius XI in 1925 to direct young people toward scientific studies of Christian antiquities. The Pope's address coincided with the publication of his Apostolic Letter "On the Importance of Archaeology".
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Pope Leo XIV addressed students and faculty of the Pontifical Institute of Christian Archaeology on December 11, 2025, marking its 100th anniversary.1 2 4
He released an Apostolic Letter titled "On the Importance of Archaeology," highlighting the institute's enduring mission founded by Pius XI in 1925 via the Motu Proprio "I Primitivi Cemeteri."1 2 3
The Pope urged archaeologists to engage in cultural diplomacy, transcending national borders and prejudices to serve the common good.1 4 5
He linked the institute to themes of peace (1925 Jubilee) and hope (current Holy Year), calling its members bearers of both through excavations.1 2
Christian archaeology serves as a tool for ecumenism by revealing shared origins of Christian denominations.1 2 4
Pope Leo cited his November 2025 visit to Türkiye, where prayer at Nicaea's ancient basilica united Christians.1 5
Archaeology makes the Incarnation tangible, intertwining matter and mystery while educating in respect for history.2 3
It is essential for theology, catechesis, and evangelization, speaking to believers, nonbelievers, youth, and scholars.2 3
The Pope invoked St. John Paul II, stressing Christianity's roots in Europe's literary and monumental sources.1 4 5
Archaeologists respond to this call, affirming the field's scientific dignity distinct from medieval studies.1 2
Pope Leo appealed to bishops and educators to encourage youth, laity, and priests in archaeology.2 3
He praised it as a vocation, service, and love for Church and humanity, urging cooperation among Vatican archaeology bodies.2 3
Christian archaeology as a tool for ecclesial cultural diplomacy
Christian archaeology, the scientific study of ancient Christian monuments such as catacombs, inscriptions, basilicas, and artifacts, serves as a profound instrument for the Church's cultural diplomacy. By uncovering the "traces of the People of God," it not only enriches historical knowledge but also fosters evangelization, inculturation, inter-cultural dialogue, and international collaboration, positioning the Church as a bridge between nations and eras in promoting the Gospel's universal message. This dual role—scientific and spiritual—aligns with the ecclesial mission to engage cultures dialogically, as emphasized in papal teachings on sacred heritage and global cultural relations.
Christian archaeology emerged as a disciplined field in the 16th century with pioneers like Onofrio Panvinio, who documented Roman basilicas and early Christian burial rites, marking the shift from mere preservation to systematic study of monumental sources alongside literary ones. Its scope extends to the early seventh century, encompassing churches, sculptures, frescos, and epigraphs that reveal the manners, customs, and faith of primitive Christians. Popes have consistently hailed this discipline for its capacity to deepen faith: the Pontifical Institute of Christian Archaeology and the Pontifical Commission for Sacred Archaeology study these "vestiges" to reflect on faith's contents and its inculturation across centuries, rendering the Church a "sign among the nations."
Pope John Paul II underscored how such work conserves not just material heritage but the "religious and cultural message" it evokes, drawing on expertise in theology, liturgy, and anthropology to safeguard the depositum fidei. During the Great Jubilee of 2000, the Commission enhanced catacombs like those of St. Callixtus and St. Sebastian as pilgrimage sites, blending restoration with new evangelization and cultural promotion for global visitors. Pope Benedict XVI extended this to martyria—monuments honoring martyrs—viewing them as testimonies of Christianity's historicity, where archaeological precision, aided by technologies like laser restoration in the Catacomb of St. Thecla, reveals the "living witness" of believers who proclaimed Christ's primacy through sacrifice. These efforts transform artifacts into catalysts for encountering the "faithful witness" of the crucified Christ (Rev 1:5).
Beyond preservation, Christian archaeology facilitates a "cordial and fruitful osmosis" with ancient civilizations, studying how non-Christian cultures shaped early Christian expressions while contributing Christian insights in return. Pope John Paul II praised the Institute's dialogue with scholars of the first Christian millennium, urging an attitude of "sincere seeking for the truth" through freedom, honesty, and humility—overcoming superficial views tainted by past passions or errors. In Rome and the Holy Land, sites superimpose Christian memorials on Roman or Jewish layers, attesting to faith's transformative power amid diverse heritages. Researchers like Frs. Bagatti, Corbo, and Piccirillo illuminated Christ's historical presence, refining "Judaic and Christian" coordinates.
Pope Francis highlighted ongoing discoveries in Italian catacombs, supported by youth involvement via "Catacombs Days," scholarships, and media outreach, ensuring heritage's "protection, research, restoration, and enhancement." This inculturative dynamic echoes Vatican II's vision: the Church purifies and elevates "whatever good is found sown in the minds and hearts of men or in the rites and customs of peoples" (Lumen gentium, n. 17). Archaeology thus models ecclesial diplomacy by respecting cultural plurality while elevating it toward Gospel truth.
The Church's diplomatic tradition integrates culture as a vector for encounter, as seen in addresses to diplomats and cultural bodies. Pope John Paul II affirmed the Holy See's role in international relations, respecting nations' rights, histories, and cultures—often forged with ecclesial contributions—while fostering "stable, reciprocal relations" through dialogue on human causes. The Vienna Convention's emphasis on cultural relations finds ecclesial parallel in the Pontifical Council (now Dicastery) for Culture, which promotes dialogue so cultures open to the Gospel and believers to them, recognizing artists, scientists, and others in pursuit of truth, goodness, and beauty.
Archaeology embodies this: catacombs become "places of new evangelization, of prayer and cultural promotion," drawing pilgrims worldwide and inspiring fidelity amid sacrifice. Pope Benedict XVI stressed qualified researchers with "genuine passion" to decode these "messages from the past," challenging modern intelligence toward deeper existence-vision. UNESCO engagements reinforce this, with the Holy See advocating reciprocal cultural knowledge to counter isolationism, pooling nations' "legitimate treasures" against market homogenization. The Church, "catholic" in her multi-cultural experience, aids abandoning "excessive particularity" via projects like exchanges and youth formation. Recent popes, including Leo XIV, invoke creation's "languages" for hope, aligning scientific hermeneutics with faith (cf. Ps 19:1-4).
Links with episcopal conferences and Catholic cultural centers amplify this diplomacy, as urged for promoting Christian culture and non-Christian dialogue.
Today, amid Jubilee echoes and global tensions, archaeology counters secular amnesia, moving youth "deeply" by early Christians' steadfastness. Pope Francis's initiatives ensure high-quality engagement, while Benedict XVI warned technology alone suffices not—human passion is key. Challenges persist: chronological debates on "Christian Antiquity" end (ca. 604 AD), yet its diplomatic yield endures in fostering peace through shared heritage.
In summary, Christian archaeology wields ecclesial cultural diplomacy by unveiling faith's historical roots, inspiring witness, and bridging cultures toward Christ's transformative love. Rooted in papal vision from John Paul II to Francis, it invites nations to contemplate antiquity's blessings, renewing evangelization and unity in diversity.