{"id":19576,"date":"2026-07-03T16:13:52","date_gmt":"2026-07-03T14:13:52","guid":{"rendered":"https:\/\/haimagazine.com\/uncategorized\/magnifica-humanitas-rerum-novarum-4-0\/"},"modified":"2026-07-20T10:18:06","modified_gmt":"2026-07-20T08:18:06","slug":"magnifica-humanitas-rerum-novarum-4-0","status":"publish","type":"post","link":"https:\/\/haimagazine.com\/en\/hai-premium-2\/magnifica-humanitas-rerum-novarum-4-0\/","title":{"rendered":"\ud83d\udd12 Magnifica Humanitas \u2013 Rerum Novarum 4.0?"},"content":{"rendered":"

Pope Leo XIV\u2019s choice of topic might have surprised people who don\u2019t follow the day-to-day life of the Catholic Church, but it really wasn\u2019t\u2014and for four reasons. First, Magnifica Humanitas <\/em>(\u201cMagnificent Humanity\u201d) was deliberately signed on May 15, 2026\u2014exactly the 135th anniversary of the promulgation of Rerum novarum, <\/em> issued by Leo XIII so that, amid nineteenth-century capitalism and the growing popularity of socialism, the Church\u2019s teaching (later called Catholic social doctrine by Pius XII) would show Catholics how, in tough market conditions, to protect both the ideal of freedom and, above all, human dignity. Second, the name chosen by Cardinal Prevost was a clear signal that he\u2019s aware of the approaching anniversary and of the mission Catholic social doctrine has to play today\u2014and that mission is precisely to find an answer to how a Catholic should respond to the rapid development of new technologies. For example, as early as last year, the American (though operating in Rome) conservative think tank Acton Institute <\/em>organized a conference at the Church\u2019s most important university, the Pontifical Gregorian University, titled \u201cArtificial Intelligence, Human Dignity, and the Free Society\u201d, <\/em>which it promoted by noting that \u201cin 1891 Pope Leo XIII published Rerum Novarum, responding to the \u2018new things\u2019 of his era and launching a corpus of modern Catholic social teaching. Pope Leo XIV\u2019s choice of name and his early remarks signal that he thinks we are living in a similarly historic moment of social, cultural, and economic upheaval which will be driven by rapid advances in technology, including artificial intelligence.<\/em>.<\/p>

Third, the Holy Father\u2019s biography points to broad intellectual horizons\u2014on the one hand, he\u2019s a doctor of canon law, but he also has a background in mathematics. Fourth, papal teaching strives to account for the megatrends shaping socio-economic life\u2014suffice it to recall Francis\u2019s \u201cecological\u201d encyclical \u201cLaudato si\u2019\u201d (incidentally, quite criticized by some Catholic-conservative circles which, often like non-Catholic right-wing circles, exhibit a more or less pronounced skepticism about the need for an energy transition).<\/p>

Finally, it\u2019s worth noting that Magnifica Humanitas <\/em>isn\u2019t the first document in which the Catholic Church has spoken on artificial intelligence \u2014 while Leo XIV\u2019s predecessor, Pope Francis (who, incidentally, authored several addresses dedicated to AI; for example, at the 2024 G7 session he called AI a “fascinating and dangerous tool”), was still alive, the Dicastery for the Doctrine of the Faith, together with the Dicastery for Culture and Education, issued the doctrinal note “Antiqua et Nova” (“With Ancient and New Wisdom”). In that document, the Church states that “\u201cWith wisdom both ancient and new (cf. Mt. 13:52), we are called to reflect on the current challenges and opportunities posed by scientific and technological advancements, particularly by the recent development of Artificial Intelligence (AI). The Christian tradition regards the gift of intelligence as an essential aspect of how humans are created \u2018in the image of God\u2019 (Gen. 1:27). Starting from an integral vision of the human person and the biblical calling to \u2018till\u2019 and \u2018keep\u2019 the earth (Gen. 2:15), the Church emphasizes that this gift of intelligence should be expressed through the responsible use of reason and technical abilities in the stewardship of the created world. The Church encourages the advancement of science, technology, the arts, and other forms of human endeavor, viewing them as part of the \u2018collaboration of man and woman with God in perfecting the visible creation.\u2019”<\/em>. Of course, the note isn\u2019t an uncritical paean to artificial intelligence. On the contrary, it points out that “We can gratefully acknowledge how technology has \u2018remedied countless evils which used to harm and limit human beings,\u2019 a fact for which we should rejoice. Nevertheless, not all technological advancements in themselves represent genuine human progress. The Church is particularly opposed to those applications that threaten the sanctity of life or the dignity of the human person”.<\/p>

Two visions of civilizational development<\/strong><\/p>

In his encyclical, Leo XIV continues these reflections. At the outset, he presents two contrasting visions of humanity\u2019s approach to development and their respective consequences: humanity may either “construct a new Tower of Babel or build the city in which God and humanity dwell together.” In the first vision, the planned “feat seems impressive: a single language, a single technology, a single direction. However, the project concealed a profound danger: it was a project conceived without reference to God, supported by a uniformity that eliminated diversity and that chose homogenization over communion. When a city is built on pride and the claim to self-sufficiency, communication breaks down, languages are confused and people no longer understand each other. The result is not unity, but dispersion. Babel thus reveals the limits of any effort that, however grandiose, arises from self-affirmation, sacrifices human dignity for efficiency and aspires to reach heaven without God\u2019s blessing.”<\/em> The second vision comes from the Book of Nehemiah\u2014the Jews rebuild Jerusalem while praying and acting together, and this work “has God at its center”<\/em> while “the city is reborn, not through the initiative of one man, but through the shared responsibility of all: men, women, priests, artisans, heads of households and young people all play a part”. Thus, “ancient Jerusalem rediscovers a common language \u2014 not one of uniformity, but one of communion, namely the harmony that arises when all persons assume their own role and recognize that their strength comes from the Lord.”<\/em>.<\/p>

The Pope isn\u2019t an AI-phobe, but\u2026<\/strong><\/p>

Importantly, the encyclical isn’t technophobic\u2014anyone who, stereotypically, expected the Church to reject technological progress was, of course, mistaken. It’s also worth noting the encyclical’s subtitle\u2014”On Safeguarding the Human Person in the Time of Artificial Intelligence”\u2014which is no accident, because the Holy Father addresses not only AI itself but other phenomena tied to technological development (e.g., the ideas of transhumanism and posthumanism) as well as timeless issues such as war and slavery. Incidentally, among some Catholic commentators it was precisely these reflections that sparked the greatest controversy, partly because the Pope states in the encyclical that \u201ctoday, more than ever, it is important to reaffirm that the \u2018just war\u2019 theory, which has all too often been used to justify any kind of war, is now outdated\u201d<\/em>, whereas many authors, with Saint Thomas Aquinas at the forefront, outline conditions under which an armed conflict merits moral justification. For example, which may well be important information for the reader, Leo XIV emphasizes (as do AI experts critical of an overly “restrictive” approach to its development) that “we can state, however, that we must avoid the misconception of equating this type of \u2018intelligence\u2019 with that of human beings. These systems merely imitate certain functions of human intelligence. In doing so, they often surpass human intelligence in speed and computational capacity, offering tangible benefits across many fields. Yet this power remains entirely tied to data processing. So-called artificial intelligences do not undergo experiences, do not possess a body, do not feel joy or pain, do not mature through relationships and do not know from within what love, work, friendship or responsibility mean.”<\/em>At the same time, Dr. Marek Popielarski, in a rather critical article<\/a> <\/mark>published on the Nowy \u0141ad portal, laments that “what this encyclical certainly lacks is more space devoted to reflections on the differences between human beings and artificial intelligence. This topic is barely mentioned, and it seems that most Catholics expect precisely this kind of content from the Holy See, believing that calls for world peace and human brotherhood befit the secretaries of international organizations more.”<\/em>.<\/p>

Leo XIV points out that the values of Catholic social teaching\u2014the principles of the common good, the universal destination of goods, subsidiarity, solidarity and social justice\u2014can properly guide humanity so that artificial intelligence serves the human person. The Pope opposes the technocratic paradigm\u2014\u201cthe tendency to let the logic of efficiency, control and profit alone shape personal, social and economic decisions. This makes it clear that technology is not simply a tool. When it becomes the standard by which everything is judged, it begins to dictate what matters and what can be discarded, reducing creation to an object of exploitation and human beings to mere cogs in a system driven toward ever greater efficiency.\u201d<\/em>. The Holy Father recalls that even St. Paul VI pointed out that humanity is threatened by becoming \u201ca victim of its own achievements\u201d (in the realities of the Cold War, the greatest of these threats was, of course, the prospect of a nuclear war fought by NATO and the Warsaw Pact).<\/p>

\u2026he’s signaling risks<\/strong><\/p>

The Holy Father states that it is necessary to \u201csafeguard humanity at a time of transformation.\u201d He emphasizes the importance of values such as truth, describing it as a common good and warning against disinformation. In doing so, he refers to the teaching of Saint John Paul II, who warned of a \u201ccrisis of truth.\u201d. He also stresses the need to reflect on the present and future of education, pointing to the harmful effects on the minds of children and young people of violent and pornographic content that is readily accessible online. He calls for changes in teaching methods that take account of the development of AI. The Pope explicitly describes existing curricula as \u201cobsolete,\u201d since they were \u201cdesigned for a different era\u201d\u2014the period before the emergence of generative AI tools such as ChatGPT. In particular, he emphasizes the value of human work. Contrary to libertarian approaches, the Holy Father states: \u201cMore than ever, in the age of AI and robotics, it is no longer possible to rely solely on the \u2018invisible hand\u2019 of the market. Politics has the task of orientating economies and technologies to the common good, promoting dignified work, social inclusion and an equitable distribution of the benefits of innovation.\u201d In Leo XIV\u2019s view, a distorted understanding of the human person within the digital economy will, in turn, lead to new forms of servitude.<\/p>

Beyond the threats already mentioned and traditionally cited in encyclicals, the Holy Father points out that \u201cthe main drivers of development are private, often transnational, parties that are endowed with resources and the capacity to intervene that surpass those of many governments. Technological power thus takes on an unprecedented, predominantly \u2018private\u2019 aspect, which makes it even more challenging to discern, govern and direct such power toward the common good.\u201d <\/em>As the Catholic journalist Pawe\u0142 Chmielewski rightly noted<\/a><\/mark>, in describing trans- and posthumanism, Leon XIV almost explicitly criticized the enthusiasts of these ideas, among whom are Elon Musk, Ray Kurzweil, and Peter Thiel\u2014owners (Musk, Thiel) of commercial entities developing AI, or in other ways key players in this world (Kurzweil). It\u2019s no coincidence that Sylwia Czubkowska, author of “B\u00f3gtech\u00f3w,” stated that the encyclical\u2019s content might not appeal to the stars of Silicon Valley.<\/p>

Finally, the Holy Father turns to the subject of war\u2014Leo XIV signals the emergence of new threats (such as cyberattacks or information manipulation), but above all he fears that technological progress will mean that \u201ctechnology, detached from ethics and responsibility, will render decisions about life and death more rapid and impersonal, and will present the use of force as an immediate and viable option\u201d, <\/em>and that future conflicts could become wars in which \u201cthe enemy is reduced to a statistic and the victim to \u2018collateral damage.\u2019\u201d<\/em>. The Holy Father states firmly that \u201cit is not permissible to entrust lethal or otherwise irreversible decisions to artificial systems.\u201d<\/em><\/p>

The power of the papal voice<\/strong><\/p>

Is Leo XIV’s first encyclical a breakthrough? The already-mentioned Pawe\u0142 Chmielewski noted that “the encyclical ‘Magnifica humanitas’ won’t solve humanity’s problems. It does, however, have a chance to become an important point of reference for everyone who’s in any way interested in ethical reflection on AI. For those who don’t care about ethics, it won’t matter anyway.”<\/em>. Similarly, Fr. Dr. Krzysztof Adamski says: “So are we dealing with a new Rerum novarum? It all depends on whether the Church and the world don’t quickly forget this document, which seems easy at today’s pace of change. And of course it depends on whether people are willing to read it and reflect more deeply on its content, which, given the average person’s attention span today, is exceptionally extensive. Still, it’s worth taking a look at some interesting reactions that appeared in the week after its publication. Sylwia Czubkowska, author of the popular book “Tech Gods: How Big Tech Companies Are Taking Control of Poland and the World”, reacted very enthusiastically to Magnifica humanitas. There were also voices arguing that, despite everything, Leo XIV doesn’t match, in his critique of the techno-oligarchy, authors of a left-liberal orientation such as Yanis Varoufakis (Technofeudalism), Shosana Zuboff (The Age of Surveillance Capitalism), or Martin Andree (Big Tech muss weg!).”<\/em> This doesn’t change the fact that the average Catholic (as well as a follower of any other religion) won’t necessarily reach for the titles listed here (just as they won’t pick up “The Coming Wave” or other “classics” of literature on artificial intelligence) \u2014 just as the average adherent of any religion doesn’t study works in, say, bioethics. Meanwhile, no one needs convincing that the Church’s voice on abortion, euthanasia, or cloning people shapes over a billion people’s ethical stance, which then often translates into political realities and laws. For those who want the development of artificial intelligence to proceed with regard for the common good and human dignity, the Catholic Church can therefore become a natural ally.<\/p>","protected":false},"excerpt":{"rendered":"

The Bishop of Rome is the spiritual leader of a community of nearly 1.3 billion members, so the Pope\u2019s voice on the development of artificial intelligence carries far more weight than even that of the most eminent philosopher. How does the head of the Catholic Church view AI, and what lesson does that offer everyone regardless of their stance toward any religion?<\/p>\n","protected":false},"author":306,"featured_media":19237,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"rank_math_lock_modified_date":false,"footnotes":""},"categories":[796,805],"tags":[],"popular":[],"difficulty-level":[37],"ppma_author":[672],"class_list":["post-19576","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-hai-premium-2","category-law-and-ethics","difficulty-level-hard"],"acf":[],"authors":[{"term_id":672,"user_id":306,"is_guest":0,"slug":"michal-szymanski","display_name":"Micha\u0142 Szyma\u0144ski","avatar_url":{"url":"https:\/\/haimagazine.com\/wp-content\/uploads\/2025\/04\/foto2.jpg","url2x":"https:\/\/haimagazine.com\/wp-content\/uploads\/2025\/04\/foto2.jpg"},"first_name":"Micha\u0142","last_name":"Szyma\u0144ski","user_url":"","job_title":"","description":"prawnik, absolwent Wydzia\u0142u Prawa i Administracji UJ, a tak\u017ce studi\u00f3w podyplomowych na Uniwersytecie Wroc\u0142awskim, Akademii Leona Ko\u017ami\u0144skiego (Prawo nowoczesnych technologii) oraz Warszawskim Uniwersytecie Medycznym.\r\n"}],"_links":{"self":[{"href":"https:\/\/haimagazine.com\/en\/wp-json\/wp\/v2\/posts\/19576","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/haimagazine.com\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/haimagazine.com\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/haimagazine.com\/en\/wp-json\/wp\/v2\/users\/306"}],"replies":[{"embeddable":true,"href":"https:\/\/haimagazine.com\/en\/wp-json\/wp\/v2\/comments?post=19576"}],"version-history":[{"count":1,"href":"https:\/\/haimagazine.com\/en\/wp-json\/wp\/v2\/posts\/19576\/revisions"}],"predecessor-version":[{"id":19577,"href":"https:\/\/haimagazine.com\/en\/wp-json\/wp\/v2\/posts\/19576\/revisions\/19577"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/haimagazine.com\/en\/wp-json\/wp\/v2\/media\/19237"}],"wp:attachment":[{"href":"https:\/\/haimagazine.com\/en\/wp-json\/wp\/v2\/media?parent=19576"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/haimagazine.com\/en\/wp-json\/wp\/v2\/categories?post=19576"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/haimagazine.com\/en\/wp-json\/wp\/v2\/tags?post=19576"},{"taxonomy":"popular","embeddable":true,"href":"https:\/\/haimagazine.com\/en\/wp-json\/wp\/v2\/popular?post=19576"},{"taxonomy":"difficulty-level","embeddable":true,"href":"https:\/\/haimagazine.com\/en\/wp-json\/wp\/v2\/difficulty-level?post=19576"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/haimagazine.com\/en\/wp-json\/wp\/v2\/ppma_author?post=19576"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}