As all Supreme Pontiffs customarily do at the beginning of each year, Pope Leo XIV delivered an address on January 9, 2026, to the ambassadors accredited to the Holy See, expressing his hopes and concerns regarding the current world situation. Here are excerpts highlighting the main points emphasized by the Holy Father. The subheadings are by MICHAEL.
In our time, the weakness of multilateralism is a particular cause for concern at the international level. A diplomacy that promotes dialogue and seeks consensus among all parties is being replaced by a diplomacy based on force, by either individuals or groups of allies. War is back in vogue and a zeal for war is spreading.
The principle established after the Second World War, which prohibited nations from using force to violate the borders of others, has been completely undermined. Peace is no longer sought as a gift and a desirable good in itself, or in the pursuit of "the establishment of the ordered universe willed by God, with a more perfect form of justice among men and women." [4] Instead, peace is sought through weapons as a condition for asserting one's own dominion. This gravely threatens the rule of law, which is the foundation of all peaceful civil coexistence. (…)
I would like to draw particular attention to the importance of international humanitarian law. Compliance with this cannot depend on mere circumstances and military or strategic interests. Humanitarian law, in addition to guaranteeing a minimum of humanity during the ravages of war, is a commitment that States have made. Such law must always prevail over the ambitions of belligerents, in order to mitigate the devastating effects of war, also with a view to reconstruction.
We cannot ignore that the destruction of hospitals, energy infrastructure, homes and places essential to daily life constitutes a serious violation of international humanitarian law. The Holy See firmly reiterates its condemnation of any form of involvement of civilians in military operations. It likewise hopes that the international community will remember that the protection of the principle of the inviolability of human dignity and the sanctity of life always counts for more than any mere national interest. (…)
Today, the meaning of words is ever more fluid, and the concepts they represent are increasingly ambiguous. Language is no longer the preferred means by which human beings come to know and encounter one another. Moreover, in the contortions of semantic ambiguity, language is becoming more and more a weapon with which to deceive, or to strike and offend opponents. We need words once again to express distinct and clear realities unequivocally. Only in this way can authentic dialogue resume without misunderstandings.
This should happen in our homes and public spaces, in politics, in the media and on social media. It should likewise occur in the context of international relations and multilateralism, so that the latter can regain the strength needed for undertaking its role of encounter and mediation. This is indeed necessary for preventing conflicts, and for ensuring that no one is tempted to prevail over others with the mindset of force, whether verbal, physical or military.
We should also note the paradox that this weakening of language is often invoked in the name of freedom of expression itself. However, on closer inspection, the opposite is true, for freedom of speech and expression is guaranteed precisely by the certainty of language and the fact that every term is anchored in the truth.
It is painful to see how, especially in the West, the space for genuine freedom of expression is rapidly shrinking. At the same time, a new Orwellian-style language is developing which, in an attempt to be increasingly inclusive, ends up excluding those who do not conform to the ideologies that are fueling it.
(Editor's note: The adjective "Orwellian" refers to the novel Nineteen Eighty-Four by George Orwell, published in 1949, which depicts a fictional oppressive totalitarian society where government propaganda is used to monitor, control, and manipulate the population. The people are ruled by Big Brother, a dictatorial leader who forbids freedom of expression and calls truth what is actually falsehood.)
Unfortunately, this leads to other consequences that end up restricting fundamental human rights, starting with the freedom of conscience. In this regard, conscientious objection allows individuals to refuse legal or professional obligations that conflict with moral, ethical or religious principles deeply rooted in their personal lives. This may be the refusal of military service in the name of non-violence, or the refusal on the part of doctors and healthcare professionals to engage in practices such as abortion or euthanasia. Conscientious objection is not rebellion, but an act of fidelity to oneself.
At this moment in history, freedom of conscience seems increasingly to be questioned by States, even those that claim to be based on democracy and human rights. This freedom, however, establishes a balance between the collective interest and individual dignity. It also emphasizes 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.
In a similar way, religious freedom risks being curtailed. As Benedict XVI recalled, this is the first of all human rights, because it expresses the most fundamental reality of the person. The most recent data show that violations of religious freedom are on the rise, and that sixty-four percent of the world's population suffers serious violations of this right.
In requesting that the religious freedom and worship of Christians be fully respected, the Holy See asks the same for all other religious communities. On the sixtieth anniversary of the promulgation of the Declaration Nostra Aetate, one of the fruits of the Second Vatican Ecumenical Council that concluded on December 8, 1965, I had the opportunity to reiterate the categorical rejection of all forms of antisemitism, which unfortunately continues to sow hatred and death. I likewise emphasized the importance of cultivating the Jewish-Christian dialogue, deepening our common biblical roots.
However, it cannot be overlooked that the persecution of Christians remains one of the most widespread human rights crises today, affecting over 380 million believers worldwide. They suffer high or extreme levels of discrimination, violence and oppression because of their faith. This phenomenon impinges on approximately one in seven Christians globally, and it worsened in 2025 due to ongoing conflicts, authoritarian regimes and religious extremism. Sadly, all of this demonstrates that religious freedom is considered in many contexts more as a "privilege" or concession than a fundamental human right. (…)
At the same time, we must not forget a subtle form of religious discrimination against Christians, which is spreading even in countries where they are in the majority, such as in Europe or the Americas. There, they are sometimes restricted in their ability to proclaim the truths of the Gospel 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 takes a stand in defense of the inalienable dignity of every person. It cannot be overlooked, for example, that every migrant is a person and, as such, has inalienable rights that must be respected in every situation. Not all migrants move by choice, but many are forced to flee because of violence, persecution, conflict and even the effects of climate change, as in various parts of Africa and Asia. In this year, which also marks the seventy-fifth anniversary of the International Organization for Migration, I renew the Holy See's hope that the actions taken by States against criminality and human trafficking will not become a pretext for undermining the dignity of migrants and refugees.
Furthermore, from a Christian perspective, human beings are created in the image and likeness of God, who, "by calling them into existence out of love, has at the same time called them to love." This vocation is revealed in a privileged and unique way within the family. (…)
Despite its centrality, the institution of the family faces two crucial challenges today. On the one hand, there is a worrying tendency in the international system to neglect and underestimate its fundamental social role, leading to its progressive institutional marginalization. On the other hand, 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 to life, which manifests itself in an important way in the exclusive and indissoluble union between a woman and a man, implies a fundamental ethical imperative for enabling families to welcome and fully care for unborn life. This is increasingly a priority, especially in those countries that are experiencing a dramatic decline in birth rates. Life, in fact, is a priceless gift that develops within a committed relationship based on mutual self-giving and service.
In light of this profound vision of life as a gift to be cherished, and of the family as its responsible guardian, we categorically reject any practice that denies or exploits the origin of life and its development. Among these is abortion, which cuts short a growing life and refuses to welcome the gift of life.
In this regard, the Holy See expresses deep concern about projects aimed at financing cross-border mobility for the purpose of accessing the so-called "right to safe abortion." It also considers it deplorable that public resources are allocated to suppress life, rather than being invested to support 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 is able to welcome life.
Likewise, there is the practice of surrogacy. By transforming gestation into a negotiable service, this violates the dignity both of the child, who is reduced to a "product," and of the mother, exploiting her body and the generative process, and distorting the original relational calling of the family.
Similar considerations can be extended to the sick and to those who are elderly or isolated, who at times struggle to find a reason to continue living. Civil society and States also have a responsibility to respond concretely to situations of vulnerability, offering solutions to human suffering, such as palliative care, and promoting policies of authentic solidarity, rather than encouraging deceptive forms of compassion such as euthanasia. (…)
While Saint Augustine highlights the coexistence of the heavenly and earthly cities until the end of time, our era seems somewhat inclined to deny the city of God its "right of citizenship." It seems that only the earthly city exists, 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. Yet, as Augustine notes, "great is the folly of pride in those individuals who think that the supreme good can be found in this life, and that they can become happy by their own resources."
Pride obscures both reality itself and our empathy towards others. It is no coincidence that pride is always at the root of every conflict. Consequently, as I recalled in my Message for the World Day of Peace, "we lose our sense of realism and surrender to a partial and distorted view of the world, disfigured by darkness and fear," thus paving the way for the mentality of confrontation, which is the precursor to every war.
We see this in many contexts, starting with the ongoing war in Ukraine and the suffering inflicted on the civilian population... At the same time, we see this in the Holy Land, where, despite the truce announced in October, the civilian population continues to endure a serious humanitarian crisis, adding further suffering to that already experienced.
Notwithstanding the tragic situation before our eyes, peace remains a difficult yet realistic good. As Augustine reminds us, peace is "the aim of our good," because it is the very aim of the city of God, to which we aspire, even unconsciously, and of which we can enjoy a foretaste even in the earthly city. During our pilgrimage on this earth, peacemaking requires humility and courage. The humility to live truthfully and the courage to forgive. In the Christian life, we see these virtues reflected at Christmas, when Truth, the eternal Word of God, becomes humble flesh, and at Easter, when the condemned Righteous One forgives His persecutors and grants them His life as the Risen One.
This coming October will mark the eighth century of the death of Saint Francis of Assisi, a man of peace and dialogue, universally recognized even by those who do not belong to the Catholic Church. His life shines brightly, for it was inspired by the courage to live in truth, and the knowledge that a peaceful world is built starting with humble hearts turned towards the heavenly city. A humble and peace-loving heart is what I wish for each of us and for all who dwell in our countries at the beginning of this New Year. Thank you.
LEO PP. XIV