Mr President,
Distinguished Civil Authorities
and Members of the Diplomatic Corps,
Ladies and Gentlemen,

I greet you cordially and thank you for your welcome and for the words addressed to me. I am happy to be here among you, visiting the beloved people of Equatorial Guinea. During his visit to the country, Saint Pope John Paul II described you, Mr President, as “the symbolic center to which the living aspirations of a people converge for the establishment of a social climate of authentic liberty, justice, respect and promotion of the rights of every person or group, and better living conditions, which allow everyone to realize themselves as human beings and as children of God” (Address to the President of Equatorial Guinea, 18 February 1982). These are words that remain timely and that challenge anyone entrusted with public responsibility. On the other hand, “the joys and hopes, the grief and anguish of the people of our time, especially of those who are poor or afflicted, are the joys and hopes, the grief and anguish of the followers of Christ as well. Nothing that is genuinely human fails to find an echo in their hearts” (Pastoral Constitution Gaudium et Spes, 1). These expressions from the Pastoral Constitution Gaudium et Spes of the Second Vatican Council best express the reasons and sentiments that lead me to you, to confirm you in the faith and to console the people of this country undergoing rapid transformation. For, as in the heart of God, so too in the heart of the Church there resounds the echo of all that happens here, among millions of men and women for whom our Lord Jesus Christ gave his life.

You know that Saint Augustine interpreted events and history according to the model of two cities: the “city of God,” eternal and characterized by God’s unconditional love (amor Dei), as well as love for one’s neighbor, especially the poor; and the “earthly city,” which is a temporary dwelling place, where men and women live until death. From this perspective, the two cities coexist until the end of time (cf. De civitate Dei, 19,14), and every human being, through the decisions he or she manifests day by day, belongs to one or the other of them.

I know that you have embarked on the ambitious project of building a new capital for your country. You have chosen to give it a name that seems to echo the biblical city of Jerusalem, Ciudad de la Paz. May such a decision prompt every person to ask themselves which city they wish to serve! As I had the opportunity to remind the Diplomatic Corps accredited to the Holy See, according to the great father Augustine, the earthly city is centered upon the proud love of self (amor sui), on the lust for power and worldly glory that leads to destruction.

By contrast, Augustine holds that Christians are called by God to dwell in the earthly city while keeping their hearts and minds turned toward the heavenly city, their true homeland. This is the city towards which Abraham “set out, not knowing where he was going. By faith he stayed for a time in the land he had been promised, as in a foreign land, living in tents, as did Isaac and Jacob, who were heirs with him of the same promise. For he looked forward to the city that has foundations, whose architect and builder is God” (Heb 11:8-10). Every human being can benefit from the ancient realization of living on earth as a pilgrim. It is essential to discern the difference between that which lasts and that which passes, remaining free from the pursuit of unjust wealth and the illusion of dominion. In particular, “Christians living in the earthly city are not strangers to the political world, and, guided by the Scriptures, seek to apply Christian ethics to civil government. The City of God does not propose a political program. Instead, it offers valuable reflections on fundamental issues concerning social and political life” (Address to Members of the Diplomatic Corps accredited to the Holy See, 9 January 2026).

Today, the Church’s social teaching offers guidance to all who seek to address the “new things” that destabilize our planet and human coexistence, while prioritizing, above all else, the Kingdom of God and his justice. This is a fundamental dimension of the Church’s mission: to contribute to the formation of consciences through the proclamation of the Gospel, the provision of moral criteria and authentic ethical principles — all while respecting individual freedom and the autonomy of nations and their governments. Ultimately, the aim of the Social Doctrine is to equip people to face ever-evolving problems; for every generation is unique, bringing with it new challenges, new dreams and new questions.

In particular, we are faced with issues that shake the very foundations of the human experience. Drawing a parallel between our contemporary era and the times of Pope Leo XIII’s Rerum Novarum, I have previously emphasized that “exclusion is the new face of social injustice. The gap between a ‘small minority’ — 1% of the population — and the overwhelming majority has widened dramatically… When we speak of exclusion, we are also faced with a paradox. The lack of land, food, housing and dignified work coexists with access to new technologies that have spread everywhere through the globalized markets. Cell phones, social networks and even artificial intelligence are in the pockets of millions of persons, including the poor” (Address to Participants in the World Meeting of Popular Movements, 23 October 2025). Consequently, it is the imperative duty of civil authorities and of sound politics to dismantle the obstacles to integral human development — a mission grounded in the fundamental principles of solidarity and the universal destination of goods.

It cannot be ignored, for example, that the rapid technological evolution we are witnessing has accelerated speculation regarding raw materials. This shift seemingly overshadows fundamental imperatives such as the safeguarding of creation, the rights of local communities, the dignity of labor and the protection of public health. In this regard, I echo the appeal of Pope Francis who passed away exactly one year ago: “today we also have to say ‘thou shalt not’ to an economy of exclusion and inequality. Such an economy kills” (Apostolic Exhortation Evangelii Gaudium, 53). In fact, it is even more evident today than in years past that the proliferation of armed conflicts is often driven by the exploitation of oil and mineral deposits, occurring with no regard for international law or the self-determination of peoples.

These same technologies often appear to be conceived and utilized primarily for warlike purposes, within contexts that fail to expand opportunities for all. On the contrary, the destiny of humanity risks being tragically compromised without a change of direction in the assumption of political responsibility and without respect for institutions and international agreements. God does not want this. His holy Name must not be profaned by the will to dominate, by arrogance or by discrimination; above all, it must never be invoked to justify choices and actions of death. May your country not hesitate to evaluate its own paths of development and the positive opportunities of positioning itself on the international stage in the service of law and justice.

Yours is a young country! I am certain, therefore, that within the Church you will find help for the formation of free and responsible consciences, enabling you to advance together toward the future. In a world wounded by arrogance, people hunger and thirst for justice. It is necessary to encourage those who believe in peace and to dare to engage in “countercurrent” politics — those which place the common good at their very center. What is urgently needed is the courage of new visions and an educational pact that gives young people space and trust. The city of God — the city of peace — is indeed received as a gift from on high, the horizon toward which our every noble aspiration turns. It is both a promise and a task. Its inhabitants “shall beat their swords into plowshares, and their spears into pruning hooks” (Is 2:4). Having dried every tear, they shall partake in a banquet no longer reserved for an élite, because a feast of rich food filled with marrow and of well-matured wines strained clear (cf. Is 25:6) will be shared among all.

Mr President, ladies and gentlemen, let us walk together, with wisdom and hope, towards the city of God, which is the city of peace. Thank you!