Leo XIV's encyclical: AI should serve humanity, not the power of a few

On the occasion of the 135th anniversary of "Rerum novarum," the Pontiff reflects in his first encyclical, "Magnifica humanitas," on the social doctrine of the Church in the age of artificial intelligence. The call is to safeguard "a magnificent humanity inhabited by God," promoting truth, the dignity of labor, social justice, and peace. In the digital age, it is necessary to disarm AI and overcome the theory of "just war," relaunching dialogue and multilateralism.

"The magnificent humanity that God has created today faces a decisive choice: to build a new Tower of Babel or to build the city where God and humanity dwell together." The incipit of Leo XIV's first encyclical—Magnifica humanitas, "on the safeguarding of the human person in the age of artificial intelligence"—summarizes its fundamental reasons and purpose. Published today, Monday, May 25, it was signed by the Pontiff on May 15, the 135th anniversary of the promulgation of Leo XIII's Rerum novarum. And from his predecessor, Pope Prevost, he has taken up the legacy, writing a social encyclical that addresses one of the main challenges of the contemporary era: artificial intelligence.

Divided into five chapters, plus an introduction and a conclusion, Magnifica humanitas starts from a premise: technology is not an "antagonistic force regarding the person" (4), nor "an evil in itself" (9). However, "it is not neutral, because it takes on the face of those who conceive it, finance it, regulate it, and use it." Hence the Pontiff's call to "build in goodness" and to "remain human," following the logic of courageous co-responsibility, subsidiarity, and communion, so that "the world may recognize... in the heart of the human being the place where God desires to dwell."

The Social Doctrine of the Church is a theology of communion

The first chapter—A dynamic thought faithful to the Gospel—reviews the Social Doctrine of the Church (SDC) in recent magisterium and in the Second Vatican Council, highlighting "its dynamic character" (17). Far from being "a manual of principles and norms to apply," the SDC is rather "a path of communal discernment," a "theology of communion in history" (27) that guides the reading of events in the light of the Gospel. Leo XIV recalls the thought of his predecessors: from Pius XII—the first to use the expression "Social Doctrine of the Church" in the 1950 apostolic exhortation Menti nostrae—to Pope Francis, passing naturally through the Rerum novarum of 1891, defined as "a milestone in the evolution of social magisterium" (30). In their respective eras, each successor of Peter "has highlighted different aspects of a single patrimony: the dignity of the person, the value of work, the universal destination of goods, solidarity and subsidiarity, care for creation, the centrality of peace and fraternity" (45).

Protecting human dignity: the person is not a resource to be exploited

In the second chapter, Leo XIV lists the Foundations and principles of the Social Doctrine of the Church: among the former, he includes the dignity of the person, created in the image and likeness of God. It is necessary to remember this, since "the pressure of new ideologies and of certain very powerful interests" can reduce the person to "a resource that is used and exploited" or to "what he performs or produces" (51). On the contrary, "the fundamental dignity of each person is not acquired, it is not earned, nor does it need to be demonstrated" (53). A second foundation of the Social Doctrine of the Church is the inviolability of human rights, among which the first is the right to life "from conception to its natural end": in this regard, Leo XIV defines induced abortion, the killing of innocents, and euthanasia as "gravely illicit decisions" (55). The third foundation is the recognition of the rights of minorities, with special attention to women: in their favor, the Pontiff calls for "concrete decisions" in laws, in work, in education, in social and political responsibilities, so that they are truly heard and valued (57).

It is immoral and unacceptable to eliminate or subjugate a nation

As for the principles of the SDC, Leo XIV points out five: the first is the common good, "a social form of the dignity recognized to each" (59). On one point, the Pope is particularly firm: "the promotion of the common good can never be separated from respect for the right of peoples to exist, to safeguard their own identity, and to contribute with their own originality to the family of nations." Consequently, "any attempt or project to eliminate or subjugate a nation is gravely immoral and, therefore, unacceptable" (64).

Technology should not be concentrated in the hands of a few

The second principle concerns the universal destination of goods: here and at other points in the encyclical, Leo XIV insists on the need for knowledge and technologies not to be concentrated in the hands of a few, fueling the gap between those included and excluded from the digital revolution (67). From this follow the third and fourth principles, namely, subsidiarity (68)—which requires overcoming paternalism and welfarism in favor of co-responsibility—and solidarity (73), "principle and virtue" that opposes indifference and takes into account peoples and future generations.

Social justice and a decisive examination with migrants

The fifth principle of the SDC highlighted by the Pope is social justice: in the digital age, it must guarantee everyone equitable access to opportunities, protect the most vulnerable, combat hatred and disinformation, subject the use of data and technologies to public control, "so that the criterion is not only profit, but the dignity of each person and the good of peoples" (80). Leo XIV points out in migrants, refugees, and displaced persons a "decisive examination" in this area: the way society treats them shows "whether the idea of justice is guided by fear or by fraternity." Hence the call both to safeguard "the right to hope" of those forced to leave, guaranteeing them safe and legal paths, dignified reception, and integration; and to promote "the right to stay" of everyone in their own land in peace and security, addressing "the root causes" of migrations (81).

Abuses and examination of conscience for the Church

The Pontiff understands that the five aforementioned principles are directed not only to society but also to the Church, called to "an examination of conscience": the Pope exhorts "to heal ecclesial relations and structures from those distortions that generate inequalities, lack of clarity, and abuses." The invitation is to listen to the "victims of spiritual, economic, institutional, sexual, power, and conscience abuses," as this "is an integral part of a path of justice, which includes the recognition of harm, just reparation, and prevention" (89).

A shared ethical code on AI is needed

The third chapter—Technique and dominion. The greatness of the human person before the promises of AI—goes into the heart of the topic of artificial intelligence. Leo XIV warns against the "technocratic paradigm" already denounced by Francis and by which every choice is dictated exclusively by parameters of efficiency and profit (92). On the contrary, the most powerful technology is not necessarily the best: AI can imitate and simulate man, but it does not possess moral consciousness, empathy, affective, relational, or spiritual capacity. Therefore, it is necessary to approach AI with sobriety and vigilance, maintaining clarity about the responsibilities at all its stages (accountability) and betting on adequate policies and legal frameworks, independent supervision, and user education. Above all, an ethical code subject to shared social justice criteria is needed, because "a more moral AI is useless if that morality is decided by a few" (107). Without neglecting the environmental impact of new technologies, which require large amounts of energy and water, affecting carbon dioxide emissions and harming Creation (101).

Disarm AI and remove it from competitive logic

AI must be "disarmed"—insists Leo XIV—to remove it from the logic of military, economic, and cognitive competition; to break the equivalence between technical power and the right to govern; to remove it from monopolies and prevent it from dominating the human being. This task is ethical, technical, and ecological because AI "is already the environment in which we are immersed and the power with which we must reckon" (110). Ample space is dedicated to the critique of transhumanism and posthumanism, which interpret progress as overcoming the limits of the human. Instead, the limit is not a defect to be eliminated, but a constitutive dimension of the person, because "the human being does not flourish despite the limit, but often through the limit" (118), recognizing in fragility and finitude places where relationships, care, and openness to God and to the other mature.

May the progress of technology not make the heart regress

Much is at stake: to grow technology by eliminating the limits of the human means, in fact, to make the heart regress. Magnificent, and yet wounded, humanity "must not be replaced or overcome." Technology can alleviate its sufferings and open up new possibilities, but it must not deny it in what is its own: "the capacity for relationship and love" (126). Faced with AI, the true alternative is not between enthusiasm and fear, but between two ways of building progress: at the service of the person and peoples or of the logics of power (129). A choice that concerns us all: "the building of Babel or of Jerusalem," the two "cities" of man and God also pointed out by Saint Augustine (130), begins with each one.

Ecology of communication and centrality of school

In the fourth chapter – Safeguarding the human in transformation. Truth, work, freedom — the encyclical considers truth as a common good and an essential element of democracy. In the digital environment, truth must be shaped into an "ecology of communication" so that the culture generated by the web does not become an instrument of "homologation and domination," but a space for the maturation of "inner freedom and critical thinking" (136-137). The Pope points out some instruments: transparency in content selection criteria, protection of personal data, serious journalism based on argumentation and verification, a new awareness in the "correct and critical" use of AI, the integration of knowledge. The Church is also required to communicate transparently and honestly, especially in cases of injustices and abuses. Crucial in the encyclical is the call for a renewed educational alliance so that in young people "the desire to ask questions" is not extinguished by perfect machines that make human thought seem useless. "We must educate ourselves in AI fasting" (140), emphasizes Leo XIV, eliminating inequalities in access to education and betting on school as a place where one learns to "seek and love the truth" (143) and where what digital cannot give is taught: "shared time for learning and reliable relationships" (147).

Work must be centered on the person, not on profit

In the "fourth industrial revolution" that the digital transition represents, the Pontiff highlights the importance of protecting the dignity and value of work: "New ways of working are not necessarily better," he explains, since technology can disqualify workers, relegate them to marginal functions, and subject them to automated surveillance (150). On the contrary, it is necessary to design systems centered on the person and not just on performance, because technology can undoubtedly free man from heavy or repetitive tasks, but it must by no means lead to unemployment in the name of cost reduction and increased profits. In a scenario where higher levels of poverty and inequality are emerging, caused by automated systems that have replaced man, the Pontiff also advocates for a renewal of trade union organizations (155).

Development is not measured only in terms of GDP

Digital transformation must be managed in advance through stable social criteria, accessible and continuous training for workers, and corporate responsibility. The Pontiff also points out the need to overcome GDP as a parameter of a country's degree of development, betting instead on the dignity of work, shared prosperity, the reduction of inequalities, and environmental protection. Financing for financing is, in fact, different from financing for development (159-160). And, following in the footsteps of Saint Paul VI, the interdependence between peace and development is emphasized, advocating for international cooperation capable of defining common strategies "especially in favor of the most vulnerable countries and groups," because prosperity contributes to peace "only if it is widespread, inclusive, and sustainable" (163).

The family, primary social good

The encyclical also highlights the reference to the family, founded on the stable union between a man and a woman: it is a "primary social good," a "fundamental and irreplaceable cell of every community organization" (165) that must also be supported through labor policies that favor stability and human rhythms, so that a fair work-life balance is guaranteed and that "capacity to build the future" that makes society generative is protected.

The "architecture of visibility" and risks to freedom

Finally, the theme of human freedom, which must be protected against dependence and commercialization: in an era where digital platforms are designed to monopolize users' time and exploit their fragilities, it is urgent to strengthen each person's inner freedom and address the risk of social control derived from massive data collection and the use of algorithmic systems. Profiling, predicting, and orienting behaviors is, in fact, "a new power" (171) that risks discriminating against the weakest. The Pope deplores, in particular, the "architecture of visibility" that rewards and amplifies only what is visible, shaping opinions and generating conformism.

Taken from: Vatican News