(ZENIT News – SIR / Rome, 23.06.2025).- On the occasion of the Holy See’s Jubilee, Cardinal Gianfranco Ghirlanda clarified the differences between the Holy See and Vatican City State and reflected on the reform of the Curia. «Vatican diplomacy does not defend interests, but rather promotes the human person,» he affirmed, emphasizing the value of a synodal and close Church.
«The diplomacy of the Holy See only makes sense if it remains at the service of the person and of peace.» Cardinal Gianfranco Ghirlanda, Jesuit, Canon Lawyer and Professor Emeritus of the Pontifical Gregorian University, former Rector of the Athenaeum and Consultant to numerous Vatican Dicasteries, offers a detailed and profound reflection on the meaning of the Jubilee of the Holy See: an opportunity to reread the nature, mission and relevance of the Roman Curia in light of the Gospel and history.
Q: Your Eminence, the Holy See is often confused with Vatican City State. Could you help clarify this?
A: The Holy See, or Apostolic See, can designate either the Pope or the Roman Curia, depending on the context. It is essential to distinguish the Holy See, understood as the center of the government of the Church, from the Vatican City State, established by the Lateran Pacts of February 11, 1929, to guarantee the Pope full freedom in the exercise of his ministry. As early as 1871, the Italian State enacted the Law of Guarantees, a unilateral act intended to regulate relations with the Holy See, but which was rejected by Pius IX for subordinating the Pope to Italian authority. Only in 1929, through a bilateral agreement, was a definitive regulation achieved. It is the Holy See, not the Vatican State, which has international legal subjectivity and maintains diplomatic relations.
Q: Roman centralism is often criticized. How do you respond to this observation in light of the [Apostolic Constitution] Praedicate Evangelium?
A: The specific structure of ecclesiastical government varies over time, adapting to historical changes while maintaining the fundamental revealed principles unchanged. Praedicate Evangelium is positioned within the perspective of greater decentralization, already desired by Vatican Council II. However, its full implementation requires time.
The function of the central government, entrusted to the Holy See, is to safeguard the unity of faith, the sacraments, and morals.
This function must, however, be harmonized with the autonomy and pastoral responsibility of the particular Churches, entrusted to the Bishops. Synodality, decisively promoted by Pope Francis, is a concrete way to strengthen this harmony. The recent Synod, built on the foundation of parishes, is an eloquent example.
[The Definition of the Holy See
The Holy See is a subject of international law distinct from the Vatican City State. It maintains diplomatic relations with more than 180 States, participates as a Permanent Observer in the United Nations, and concludes international treaties. Unlike States, its function is based on the spiritual mission of the Pope as Pastor of the universal Church. Vatican City State, on the other hand, was born with the Lateran Pacts of 1929 to guarantee the independence of the Petrine ministry.]
Q: How to avoid the opposition between center and periphery . . .
A: It is essential not to contrast the two dimensions, but to recognize their co-essentiality. The particular Churches are not simple administrative articulations of the universal Church, nor are the Bishops mere officials of the Pope. It has the consistency of divine right, like the universal Church. Similarly, an exclusively local vision risks reducing the universal Church to a federation of independent Churches, a theologically erroneous perspective. The true balance consists in recognizing that the Church is both universal and particular.
When one aspect is emphasized to the detriment of the other, the Catholic vision of ecclesial communion is compromised.
Q: What specific challenges do you see in the implementation of Praedicate Evangelium in the daily life of the Curia?
A: As with any legislative text, the validity and effectiveness of a reform are verified at the time of its implementation. Praedicate Evangelium should be implemented gradually, taking into account the necessary corrections and adjustments that arise from experience. This is a physiological and healthy step in the reform process.
[Holy See, Vatican, and Roman Curia: The Differences
The Holy See is the central government of the Church, led by the Pope and the Roman Curia. Vatican City State is the minimal but sovereign territorial entity that guarantees the Pope full freedom and independence. The Roman Curia is the set of Dicasteries that assist the Pope in his service to the universal Church. Only the Holy See has international legal status and officially represents the Church in relations with States.]
Q: What is the origin of the international role of the Holy See?
A: The Holy See has gained international relevance due to its spiritual nature. Since the 4th century, with the recognition of religious freedom for Christianity, the Church began to establish relations with the imperial authority.
After the fall of the Western Roman Empire, it remained the sole unified force amidst political chaos, gradually assuming an increasingly visible role also at the international level.
From the 5th century onwards, figures such as the Apokrisarios emerged, representing the Pope before the Civil Authorities. In the following centuries, the Papal States, legates missi, and, in the 15th century, the first Nunciatures developed. History has attributed to the Holy See a diplomatic function, rooted, however, in its spiritual mission: to promote peace, defend human rights, and protect human dignity.
Q: Vatican diplomacy has unique characteristics . . .
A: I would define it as humanitarian diplomacy. It is not oriented toward protecting the interests of power, but toward promoting the human person. In this sense, the Holy See has the sometimes uncomfortable task of denouncing violations of fundamental rights wherever they occur. The experience acquired over the centuries is valuable, but it must always remain in the service of the Gospel.
Q: Is it more difficult to carry out this function without the typical instruments of a State?
A: Undoubtedly, but it is precisely this condition that enhances the specificity of the mission. The Holy See is called to act in the world, without allowing itself to become worldly. This is where discernment comes into play. As Saint Ignatius teaches, the means must remain means. If they become the end, evangelical coherence is lost. When worldly instruments take control, the Church risks losing its identity and ending up defending prestige and power instead of the human person. This would constitute a grave failure of its mission.
