Cardinal Baltazar Porras, the Archbishop Emeritus of Caracas and a known critic of the Venezuelan regime, was briefly detained by authorities at the airport on December 10 while attempting to travel to Madrid. During the two-hour detention, officials annulled his Venezuelan passport and verbally informed him of a ban preventing him from leaving the country until further notice, despite his possession of a Vatican passport. Reports indicate the Cardinal was mistreated, had his phone confiscated, and was searched with drug-sniffing dogs. This action follows increased pressure on the Cardinal after he publicly described the situation in Venezuela as "morally unacceptable" during a conference in Rome in October. The incident reflects escalating tensions between the Venezuelan Church hierarchy and the government.
5 days ago
On December 10, 2025, Cardinal Baltazar Porras, archbishop emeritus of Caracas, was detained for approximately two hours by Venezuelan immigration police at Simón Bolívar International Airport near Caracas.1 2 5 Authorities confiscated and invalidated his Venezuelan passport, preventing him from boarding a flight to Bogotá en route to Madrid for a ceremony appointing him Spiritual Protector of the Military and Hospitaller Order of Saint Lazarus of Jerusalem.3 4
Porras faced humiliating treatment, including searches of his belongings and clothing with drug-sniffing dogs, while his luggage was removed from the plane.3 4 Despite presenting his Vatican passport, which carries diplomatic privileges, he was denied boarding, with officials claiming Venezuelan citizens must use a national passport for international travel.1 2 He was verbally informed of a formal ban on leaving the country until further notice, and his phone was taken during the detention, isolating him from communication.1 2
Accompanying Porras were Grand Prior José Antonio Rodríguez and his wife, who were allowed to proceed.3 4 Immigration officers reportedly told the cardinal he appeared as "deceased" in their system and followed him even to the restroom.3 4 5
Tensions between the Venezuelan Catholic Church and the government of President Nicolás Maduro have intensified since October 2025, following the canonization of Venezuela's first saints, José Gregorio Hernández and Carmen Rendiles, on October 19.1 2 In the lead-up, Venezuelan bishops issued a pastoral letter calling for the release of over 800 political prisoners.1 2
Porras, a vocal critic, described the country's situation as "morally unacceptable" during a Rome conference on October 17, citing poverty, militarization, corruption, and disregard for popular will.1 2 Maduro accused Porras of conspiring against Hernández's canonization, claiming he personally introduced the saint's story to Pope Francis.1 2 Recent attacks on Porras have come from Maduro and Interior Minister Diosdado Cabello.3 4
Prior incidents include the cancellation of a large thanksgiving Mass in Caracas, expected to draw 50,000, due to fears of government infiltration by pro-Maduro supporters.1 2 On October 26, Porras was blocked from traveling domestically to celebrate Hernández's feast in Isnotú, involving flight diversions and military roadblocks.1 2
The Venezuelan bishops' conference expressed deep concern and demanded clarification from authorities on the airport incident.5 The Order of Saint Lazarus filed a formal complaint with the Vatican Secretariat of State, protesting the violation of diplomatic prerogatives under the Vienna Convention and seeking the return of Porras's documents and travel guarantees.3 4
Porras addressed a statement to Venezuelan bishops, framing the event amid Christmas themes of peace and hope, while lamenting routine citizen rights infringements over the past 25 years, including repeated passport issues and false "deceased" listings.3 4 5 Vatican News highlighted the episode against a backdrop of U.S.-Venezuela tensions, including recent U.S. military reinforcements in the Caribbean.5
Internationally, Colombian President Gustavo Petro condemned the repression and lack of democracy in Venezuela.5 Pope Leo XIV, returning from Lebanon on December 2, noted his ongoing work with Venezuelan bishops and the apostolic nuncio to promote dialogue and ease tensions, emphasizing the suffering of ordinary people.5 Cardinal Pietro Parolin, in an October 20 Mass, urged the regime to open unjust prisons and free the oppressed.1 2
The incident underscores escalating persecution of Church leaders critical of the Maduro regime, amid broader human rights concerns like political detentions.1 2 3 Porras's barring from travel limits his international advocacy, potentially isolating Venezuelan clergy further.5
With U.S. pressures mounting, including an ultimatum from President Donald Trump for Maduro to step down, the Vatican prioritizes dialogue over confrontation to protect civilians.5 This event may heighten global scrutiny on Venezuela's treatment of religious figures, risking further diplomatic isolation.3 4
Investigate Church-state rights under 1961 Vienna Convention
The 1961 Vienna Convention on Diplomatic Relations serves as a foundational framework for international diplomacy, including the Holy See's interactions with states. From a Catholic perspective, the Holy See's diplomatic activities are not driven by temporal ambitions but by its spiritual mission to serve humanity, promote peace, justice, and human dignity. Papal addresses emphasize that while the Holy See observes the convention's norms, it seeks no special privileges beyond the freedom to fulfill its evangelizing role and foster mutual respect between Church and state. This analysis draws on papal teachings and canon law to explore how these relations are structured, highlighting the Church's commitment to collaboration for the common good without subordination or compromise.
The Vienna Convention of 1961 codified longstanding practices of diplomatic intercourse, building on earlier agreements like the 1815 Vienna Congress. Pope John Paul II, in addressing the Austrian Diplomatic Corps, noted that Vienna itself holds a unique place in diplomatic history, as it was there that the status and tasks of diplomatic missions were first formally defined. He explicitly referenced the 1961 Convention alongside the 1815 Agreement, underscoring how it grants papal representatives a "privileged position among the diplomats," not as a mark of distinction for the Holy See but as recognition of the spiritual and moral values the Church brings to the international community. This position acknowledges the Holy See's role in promoting sublime values such as peace, justice, human dignity, and human rights, aligning diplomatic efforts with the Church's salvific mission.
In Catholic teaching, the Holy See's diplomacy is inherently religious and spiritual, enabling it to contribute uniquely to international relations without interfering in purely temporal affairs. Pope Paul VI echoed this in his address to the Diplomatic Corps, describing diplomatic relations with the Holy See as a "new form of the Church’s presence in the world," in line with the Second Vatican Council's Gaudium et Spes. These relations exclude any subordination, concession, or confusion between Church and state, focusing instead on uniting efforts for human initiatives beneficial to all. The convention thus facilitates a dialogue where the Holy See can address problems arising between states and local Christian communities, while respecting each party's competencies. Canon law reinforces this by mandating that pontifical legates to states adhere to international law norms, including those of the 1961 Convention, in their appointment, mission, and recall.
Under the framework of the 1961 Vienna Convention, the Holy See's diplomatic presence ensures the Church's ability to exercise its mission freely, without claiming privileges that could imply inequality. Pope Paul VI, speaking to the Diplomatic Corps in 1970, clarified that the Apostolic See acts not for "personal advantage and power" but for justice, peace, and the international community. When engaging in dialogue to secure the Church's rights and freedoms, it aspires to no "selfish interests," but rather serves the common subject of civil society and the Church: the human person. This aligns with the convention's emphasis on reciprocal respect, allowing the Holy See to promote an "authentic humanism open to transcendence" and help resolve modern contradictions through constructive peace centered on human values.
A key right emphasized in papal teachings is religious freedom, positioned at the forefront of human rights. Pope John Paul II, in his address to the ambassador of the Czech and Slovak Federal Republic, affirmed that the Holy See supports the good of the person in all dimensions, expecting respect for the Church's activities, including their public manifestation. The Church does not seek privileges but the space to develop its activities freely, contributing to education, charity, and societal integration. Similarly, in relations with Yugoslavia, Pope Paul VI highlighted that once fundamental principles like the distinct competencies of spiritual and temporal authorities are recognized, mutual respect enables fruitful collaboration on peace, disarmament, development, and eliminating conflicts. The 1961 Convention supports this by providing legal protections for diplomatic missions, which for the Holy See extend to safeguarding the Church's legitimate freedom in diverse political contexts.
Canon law further delineates the rights and duties of papal legates under international law. According to Can. 363, legates represent the Roman Pontiff stably to states and public authorities, embodying the Apostolic See's presence. Their functions, as outlined in Can. 365, include promoting relations between the Apostolic See and state authorities, dealing with Church-state questions, and negotiating concordats or agreements. Importantly, legates must consult local bishops and inform them of proceedings, ensuring ecclesial unity while observing convention norms. Can. 364 expands this to fostering peace, progress, and cooperation among peoples, protecting the Church's mission before state leaders, and collaborating on interreligious relations—all without overstepping into temporal domains. These provisions reflect the convention's role in enabling the Holy See to strengthen bonds of unity, send information on Church life, and assist bishops, all for the good of souls and society.
Pope John Paul II, addressing new ambassadors in 1992, linked this to the Second Vatican Council's call for political life rooted in justice, goodwill, and service to the common good. Diplomatic relations with the Holy See indicate states' concern for human and spiritual values, urging diplomats to be "instruments of peace" amid global conflicts and injustices. The Church offers moral support and concrete assistance through trustworthy diplomacy, an "outstanding instrument of peace."
Catholic doctrine consistently portrays the Holy See's diplomacy as a service to the Church's life and action, oriented toward "religious peace" and civic responsibility. Pope Paul VI, in 1975, explained that this diplomacy is not for self-affirmation or interference but to render faithful service to the Church's freedom, even in challenging situations. It benefits civil society by guaranteeing moral education and peaceful coexistence. Pope John Paul I, in 1978, described the Holy See's role as unique, offering collaboration on détente, disarmament, justice, and development without temporal goods or economic interests to exchange. This "presence, respect, exchange, and collaboration" respects competences, with the Holy See participating in international searches for solutions as a disinterested voice.
In 1971, Pope Paul VI portrayed the Diplomatic Corps at the Holy See as a "permanent meeting of the great family of nations," focused on religious liberty, human rights, justice, and peace—issues where the Holy See's interventions stem from Gospel-illumined conscience, not material force. The convention's absence of temporal links (economic, military) underscores this purity, making it a "school of humanity" governed by love. For the Church, juridic personality is divinely ordained (Can. 113), enabling it to engage as a moral person in these relations.
Areas of potential divergence arise in interpreting "privileges." Papal teachings clarify that any recognized status for papal representatives honors spiritual values, not ecclesiastical supremacy. More recent sources, like John Paul II's 1990s addresses, take precedence in emphasizing post-Cold War renewal, such as resolving Church property restitution to enable charitable works, always tied to the common good. Where sources overlap, they unanimously reject confusion of roles, prioritizing mutual benefit over unilateral rights.
The 1961 Vienna Convention provides the legal scaffolding for Church-state relations, allowing the Holy See to exercise its diplomatic mission in harmony with international norms while advancing Catholic teachings on human dignity and peace. Through legates and dialogues, the Church secures religious freedom and collaborative space without seeking undue privileges, always serving the integral good of persons. This framework, as illuminated by papal wisdom and canon law, invites states and the faithful to deeper unity, fostering a world where spiritual and temporal authorities converge for justice and reconciliation.