In this centenary year of the establishment of the Pontifical Institute of Christian Archaeology, it is both my responsibility and my pleasure to share some reflections that I consider important for the Church in our present time. I do so with a grateful heart, knowing that when our memory of the past is illuminated by faith and purified by charity, it nourishes hope.

In 1925, the “Jubilee of Peace” was proclaimed with the intention of easing the terrible wounds of the First World War. Significantly, the centenary of the Institute coincides with another Jubilee, which also seeks to offer a new vision of hope to a humanity troubled by numerous wars.

The present age is marked by rapid changes, humanitarian crises and cultural transitions, and requires that we not only draw on ancient and new knowledge, but also search for a profound wisdom capable of preserving and passing on to future generations what is truly essential. In this light, I strongly wish to reaffirm the essential role of archaeology in understanding Christianity and, consequently, its application within catechetical and theological formation. Archaeology is not just a specialized discipline reserved to a few experts, but a path accessible to anyone who wishes to understand how faith is embodied in time, place and culture. For us Christians, history is a vital foundation. Indeed, we journey through life in the concrete realm of history, which is the same setting for the unfolding of the mystery of salvation. All Christians are called to ground their lives in the Good News that begins with the Incarnation of the Word of God within human history (cf. Jn 1:14).

As our beloved Pope Francis once reminded us, “No one can truly know their deepest identity, or what they wish to be in the future, without attending to the bonds that link them to preceding generations. This is true not only of us as individuals, but also as a community. Indeed, the study and writing of history helps to keep ‘the flame of collective conscience’ alive. Otherwise, all that remains is the personal memory of facts bound to our own interests or sensibilities, with no real connection to the human and ecclesial community in which we live.” [1] ^[]

The house of Archaeology

On 11 December 1925, Pope Pius XI published the Motu Proprio “I Primitivi Cemeteri,” sanctioning an ambitious and forward-looking project: the foundation of a doctoral-level institute of higher education. In coordination with the Pontifical Commission for Sacred Archaeology and the Pontifical Roman Academy of Archaeology, this Institute was tasked with directing studies on the monuments of ancient Christianity with the utmost scientific rigor. The goal was to reconstruct the lives of the early communities and to train “professors of Christian archaeology for universities and seminaries, directors of archaeological excavations, curators of sacred monuments and museums, etc.” [2] ^[]In Pius XI’s vision, archaeology was indispensable for the accurate reconstruction of history. As “the light of truth and the witness of the ages, if rightly discerned and diligently examined,” [3] ^[] history reveals the fruitfulness of Christianity and the benefits it has born for the common good, lending credibility to the work of evangelization.

Over the years, the Pontifical Institute of Christian Archaeology has trained hundreds of archaeologists who specialize in ancient Christianity. Like the professors themselves, these archaeologists are from all parts of the world and, upon returning to their countries, they assume important positions in education and preservation. The Institute has also promoted research in Rome and throughout the Christian world. It has played an effective international role in promoting Christian archaeology, both through the organization of periodic conferences and numerous other scientific initiatives, and through maintaining close relations and constant exchanges with universities and study centers around the world.

The Institute has also served to promote peace and religious dialogue at various times, for example, when it organized the 13th International Congress in Split during the war in the former Yugoslavia — a difficult decision that was met with much dissent in academic circles. [4] ^[] The Institute has demonstrated its operational capacity through foreign missions in politically unstable countries, while never wavering in its commitment to higher education. It favors direct contact with written sources and monuments, as they are visible and unequivocal traces of the early Christian communities. As a result, it organizes visits to places such as the catacombs and the churches in Rome and annual study trips to geographical areas relevant to the spread of Christianity.

In recent years, the Institute has had to update its study programs and training courses in order to keep pace with teaching requirements and external demands, particularly in light of the Bologna Process. The aim of this agreement was to establish a consistent higher education system across Europe, an objective endorsed by the Holy See. Nonetheless, the Institute has never deviated from the objectives and spirit of its founders. It continues to follow in the footsteps of pioneers of Christian archaeology such as Giovanni Battista de Rossi, “a tireless scholar who laid the foundations of a scientific discipline.” [5] ^[] In the second half of the 19th century, he was credited with discovering most of the Christian cemeteries around the walls of Rome. He was also responsible for studying the shrines of the martyrs, particularly those who were persecuted under Decius, Valerian and Diocletian. Starting with the time of Constantine, he later outlined the development of these shrines, which increasingly flourished as pilgrimage sites up to the High Middles Ages.

This was a service to the Church, which has been able to rely on the Institute as a promoter of knowledge regarding the material evidence of early Christianity and the martyrs who, still today, represent examples of a brilliant and courageous faith. The Institute also played an active role in the excavations organized by the Fabric of Saint Peter around the tomb of the Apostle Peter under the Altar of Confession in the Vatican Basilica, and more recently in investigations carried out by the Vatican Museums at Saint Paul Outside the Walls.

Archaeology as a school of Incarnation

Today we are invited to ask ourselves how fruitful can the role of Christian archaeology still be for society and the Church in an age marked by artificial intelligence and by the exploration of the innumerable galaxies of the universe.

Christianity was not born from an idea, but through flesh. It was not born from an abstract concept, but through a womb, a body and a tomb. At its most authentic core, the Christian faith is historical, grounded in specific events, faces, gestures and words spoken in a particular language, era and environment. [6] ^[] This is what archaeology uncovers and makes tangible. It reminds us that God chose to speak in a human language, to walk the earth and to inhabit places, houses, synagogues and streets.

Christian theology cannot be fully understood without understanding the places and material evidence that bear witness to the faith of the early centuries. It is no coincidence that the evangelist John opens his First Letter with a kind of sensory declaration: “What we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the word of life” (1:1). In a sense, Christian archaeology is a faithful response to these words. It seeks to touch, see and hear the Word made flesh. This is done not to remain focused on what is visible, but to allow oneself to be led to the Mystery that lies hidden within.

By concentrating on the physical traces of faith, archeology educates us in a theology of the senses: a theology that knows how to see, touch, smell and listen. Christian archeology is a school of the senses. By examining stones, ruins and other artifacts, it teaches us that nothing touched by faith is insignificant. Even a fragment of a mosaic, a forgotten inscription, or graffiti on a catacomb wall can recount the story of faith. In this sense, archaeology is also a school of humility. It teaches us not to despise what is small or seemingly secondary. It teaches us to read the signs, to interpret the silence and the enigma of reality, and to decipher what is no longer written. Christian archaeology is a science that lies at the threshold between history and faith, matter and Spirit, the ancient and the eternal.

We live in an age in which misuse and overconsumption have taken precedence over preservation and respect. Archaeology, on the other hand, teaches us that even the smallest piece of evidence deserves attention, that every detail has value and that nothing can be discarded. In this sense, archaeology is a school of cultural sustainability and spiritual ecology. It teaches us to respect matter, memory and history. Archaeologists do not throw things away, they preserve them. They do not consume, but contemplate. They do not destroy, but decipher. Their gaze is patient, precise and respectful. It is a gaze that can identify the spirit of an era, the meaning of faith and the silence of prayer on a piece of pottery, a corroded coin or a faded engraving. It is a gaze that can teach us a great deal about pastoral care and catechesis today.

At the same time, modern technological tools enable us to glean new information from findings once considered insignificant. This shows us that nothing is truly useless or lost. Even that which appears marginal can reveal profound meaning in the light of new questions and methods. In this respect, archaeology is also a school of hope.

The Apostolic Constitution Veritatis Gaudium states that archaeology, along with church history and patrology, should be numbered among the fundamental disciplines of theological formation. [7] This is not an incidental addition, but a profound pedagogical principle: those who study theology must understand the origins of the Church, how Christians have lived, and the various forms that faith has taken over the centuries. Archaeology does not merely tell us about artifacts, but about people: their homes, tombs, churches and prayers. It brings to light the daily life of the early Christians, their places of worship and the ways they proclaimed the faith. It shows us how the faith shaped their spaces, cities, landscapes and mentalities. Moreover, it helps us understand how Revelation became incarnated in history, how the Gospel came to be expressed and formulated within cultures. Theological studies that disregard archaeology run the risk of becoming disembodied, abstract or even ideological. On the contrary, when it embraces archaeology, theology listens to the body of the Church, assesses its wounds, reads its signs and is touched by its history.

Archaeology is largely a “hands-on” profession. Archaeologists are the first to handle buried material that conserves its vitality even after centuries. The task of Christian archaeologists, however, is not limited to material things but extends to what is truly human. They study not only the artifacts, but also the hands that forged them, the minds that conceived them and the hearts that loved them. Behind every object there is a person, a soul and a community. Behind the ruins, there is a vision of faith, a liturgy and a relationship. In a sense, Christian archaeology is also a form of charity because it gives a voice to the silence of history, restoring dignity to the forgotten and bringing to light the anonymous holiness of many faithful who have contributed to building up the Church.

A memory that evangelizes

Since the beginning of Christianity, memory has played a fundamental role in evangelization. Memory is more than a simple recollection; it is a living actualization of salvation. Christian communities safeguarded not only Jesus’ words, but also the places, objects and signs of his presence. The empty tomb, Peter’s house in Capernaum, the tombs of the martyrs and the Roman catacombs all testify that God has truly entered history, and that faith is not a mere philosophy, but a tangible path within the reality of the world.

Pope Francis wrote that the catacombs “reveal many signs of the early Christian pilgrimage. A prime example are the important graffiti of the so-called triclia of the Catacombs of Saint Sebastian, known as the Memoria Apostolorum, where the relics of the Apostles Peter and Paul were venerated together. On these pathways, we discover the oldest Christian symbols and depictions, which bear witness to Christian hope.  Everything in the catacombs speaks of hope: of life beyond death, of liberation from danger and even from death itself through God’s work. In Christ, the Good Shepherd, God calls us to share in the bliss of Paradise, evoked by images of lush plants, flowers, verdant meadows, peacocks, doves and grazing sheep... Everything speaks of hope and life!” [8]

It is still the mission of Christian archaeology to help the Church remember its origins, preserve the memory of its beginnings and recount the history of salvation not only through words, but also through images, forms and spaces. In an era when culture often loses sight of its roots, archaeology becomes a valuable instrument for an evangelization that builds on historical truth to inspire Christian hope in the newness of the Spirit.

Christian archaeology reveals how the Gospel has been received, interpreted and celebrated in different cultural contexts, demonstrating at the same time how faith has shaped daily life, cities, art and historical periods. It also invites us to continue the process of inculturation so that the Gospel can find a place in the hearts and cultures of the contemporary world. In this sense, Christian archaeology does not simply look towards the past; it also speaks to the present day and points towards the future. It speaks to believers, helping them rediscover the roots of their faith. It also speaks to those who are distant, to non-believers and to those who question the meaning of life, because they find an echo of eternity in the silence of the tombs and in the beauty of the early Christian basilicas. Moreover, archaeology speaks to young people, who often seek authenticity and significance; to scholars, who view faith as a historically documented reality rather than an abstraction; to pilgrims, who find in the catacombs and shrines a sense of purpose and an invitation to pray for the Church.

At a time when the Church is called to be open to the geographical and existential peripheries, archaeology can be a powerful tool for dialogue, helping to build bridges between distant worlds, cultures and generations. It can bear witness to the fact that the Christian faith has never been a static reality, but is a dynamic force, capable of permeating the deepest layers of human history.

Knowing how to see beyond: the Church between time and eternity

The significance of archeology’s mission is also measured by its ability to situate the Church within the tension between time and eternity. Each discovery and each artifact brought to light bears witness that Christianity is not an abstract concept, but rather a body that has lived, celebrated and inhabited space and time. Faith is not separate from the world, but rather a part of it. It is not against history, but embedded within it.

However, archaeology is not limited to describing the materiality of things. It takes us further, allowing us to glimpse the power of an existence that transcends time and surpasses matter. When studying Christian burials, for instance, we can see beyond death and grasp the expectation of the resurrection. As we observe the structure of apses, we can transcend architectural calculations by recognizing their orientation towards Christ. In investigating the evidence of worship, we can rise above the rituals to perceive in them the yearning for Mystery.

From a systematic perspective, it is possible to affirm that archaeology is particularly relevant for the theology of Revelation. God has in time spoken through events and people. He has spoken in the history of Israel, in the life of Jesus and in the journey of the Church. Indeed, Revelation is always history. If this is so, then understanding Revelation requires an adequate knowledge of the historical, cultural and material contexts in which it took place. Christian archaeology contributes to this knowledge. It illuminates the texts with material evidence. It examines, completes and scrutinizes written sources. In some cases, it confirms the authenticity of traditions. Other times, it places them in their proper context, or even raises new questions. All of this is theologically relevant. If theology is to be faithful to Revelation, it must remain open to the complexity of history.

Archaeology also illustrates how Christianity has progressively developed over time in the face of new challenges, conflicts and crises, in moments of darkness as well as of splendor. These insights help theology to lay aside idealized or linear visions of the past and thus enter into the truth of reality, which entails both greatness and limitation, holiness and fragility, continuity and rupture. It is precisely in this real, palpable history — often riddled with contradictions — that God chose to make himself known.

Ultimately, it is no coincidence that a deeper understanding of the mystery of the Church goes hand in hand with a return to its origins. This is prompted not by a mere desire for restoration, but by the search for authenticity. The Church awakens and renews itself by studying how it was born and what most deeply defines it. In this regard, Christian archaeology can provide a significant contribution by helping to distinguish what is essential from what is secondary, the original core from the later additions of history.

However, it is important to bear in mind that this is not about reducing ecclesial life to a cult of the past. True Christian archaeology is not a matter of sterile conservation, but of living memory. It is the ability to make the past speak to the present, and the wisdom of being able to recognize the role of the Holy Spirit in guiding history. In this sense, Christian archaeology can offer a common language, a shared foundation and a reconciled memory. It can help us recognize the multiplicity of ecclesial experiences, the variety of forms and the unity that exists within diversity. It is also capable of becoming a place of listening, a space for dialogue and an instrument of discernment.

The value of academic communion

In 1925, Pius XI established the Pontifical Institute of Christian Archaeology notwithstanding the economic difficulties and the reigning uncertainty of the post-war period. He acted with courage and foresight, confident in both science and faith. Today, a century later, his resolution is a cause for reflection. Do we too believe in the power of study, formation and memory? Are we willing to invest in culture despite today’s crises, to promote knowledge despite indifference and to defend beauty even when it seems irrelevant? Fidelity to the spirit of the founders means renewing efforts, rather than becoming complacent about what has already been achieved. It means training people who are capable of thinking, questioning, discerning and narrating. It means sharing, communicating and involving others, rather than confining oneself to elitist knowledge.

On this centenary, I would also like to reaffirm the importance of communion among the various institutions dedicated to archaeology. The Pontifical Roman Academy of Archaeology, the Pontifical Commission for Sacred Archaeology, the Pontifical Academy Cultorum Martyrum and the Pontifical Institute of Christian Archaeology each have their own specific role, but they all share the same mission. It is essential that they cooperate and communicate with each other, as well as provide mutual support. They should develop synergies, organize joint projects and promote international networks.

Christian archaeology is not a privilege for a select few, but a resource for everyone. It can offer unique contributions to humanity’s intellectual patrimony, inspire respect for diversity and promote culture.

Archaeology can also provide opportunities for fruitful cooperation with the Christian East. Shared catacombs and churches, as well as similar liturgical practices and converging martyrologies all constitute a spiritual and cultural heritage that are to be valued together.

Education in memory, fostering hope

In today’s fast-paced world, there is a tendency to forget and to consume images and words without reflecting on their meaning. The Church, on the other hand, is called to educate people in memory, and Christian archaeology is one of its most noble tools for doing so — not in order to take refuge in the past, but consciously to live in the present and work towards an enduring future.

Those who know their own history know who they are. They know where to go. They know whose children they are and the hope to which they are called. Christians are not orphans: we have a genealogy of faith, a living tradition and a communion of witnesses. Christian archaeology reveals this lineage and preserves its signs, interpreting them, recounting them and passing them on. In this sense, it is also a ministry of hope, for it shows that faith has already survived difficult times and resisted persecution, crises and changes. Faith has been renewed and regenerated, taking root in new peoples and flourishing in new forms. Those who study the origins of Christianity discover that the Gospel has always had a generative force, that the Church is always reborn, and that hope has never faded.

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I would like to invite the bishops, as well as leaders and guides in the areas of culture and education, to encourage young people, lay people and priests to study archaeology. It offers many formative and professional opportunities within ecclesiastical and civil institutions, in academic and social realms, as well as in the fields of culture and heritage conservation.

Finally, I address you, brothers and sisters, scholars, teachers, students, researchers, cultural heritage professionals and ecclesiastical and lay leaders. Your work is of immense value. Do not be discouraged by difficulties. Christian archaeology is a service, a vocation and a form of love for the Church and for humanity. Please continue your excavations. Continue to study, teach and recount history. Be tireless in your search, rigorous in your analysis and passionate in communicating with others. Above all, remain faithful to the true and profound purpose of your commitment: the endeavor to make visible the Word of life, bearing witness that God became flesh, that salvation has left its mark, and that this Mystery has become a historical narrative.

May the Lord bless you all, and may the communion of the Church sustain you. May the light of the Holy Spirit, who is living memory and inexhaustible creativity, inspire you, and may the Blessed Virgin Mary, who united the past and the future in one vision of faith by meditating on everything in her heart, protect you always.

From the Vatican, 11 December 2025

LEO PP. XIV

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[1] Francis, Letter on the Renewal of the Study of Church History , 21 November 2024: AAS 116 (2024), 1590.

[2] Regulations for the Pontifical Institute of Christian Archaeology (11 December 1925), art. 1: Rivista di Archeologia Cristiana of the Pontifical Commission for Sacred Archaeology, 3 (1926), 21.

[3] Pius XI, Encyclical Letter Lux Veritatis (25 December 1931), Preface: AAS 23 (1931), 493.

[4] Cf. P. Saint-Roch, Discours inaugural: edited by N. Cambi and E. Marin, Acta XIII Congressus Internationalis Archaeologiae Christianae, I, Vatican City 1998, 66-67.

[5] Francis, Letter to Cardinal Gianfranco Ravasi on the Occasion of the XXV Public Session of the Pontifical Academies (1 February 2022): AAS 114 (2022), 211.

[6] For example, the Creed contains a reference to Pontius Pilate, a historical figure that allows us to date the events remembered.

[7] Congregation for Catholic Education, General norms for the application of the Apostolic Constitution Veritatis Gaudium, (27 December 2017), art. 55, 1º b: AAS 110 (2018), 149.

[8] Francis, Address to participants in the Plenary Assembly of the Pontifical Commission for Sacred Archaeology (17 May 2024): AAS 116 (2024), 697-698.