On the 15th May Pope Leo XIV issued his first encyclical. Magnifica humanitas is about safeguarding the human person in the time of artificial intelligence. It includes much wisdom and Christian insight. The encyclical is directed to the world at large, but from a distinct Christian viewpoint.
“We wish to engage in dialogue with all men and women of our time, with whom we share in the events, questions and aspirations of humanity. Together with them, we seek to identify new paths for the common good and for promoting a dignified life for all.” (2)
Throughout, the encyclical urges people to work for the common good.
“Building a city founded on the common good implies, first and foremost, building on a firm relationship with God.” (11)
When discussing previous social teaching, the encyclical states that “dialogue with the world is not a tactical choice for the Church, but a concrete expression of her mission because the Gospel, like leaven, is capable of transforming the structures of society from within and forging paths toward a greater humanity.” (34)
The encyclical uses the image of a building project as a guide. “On the one hand, there is the Tower of Babel, where collective effort follows a plan that dominates and ultimately dehumanizes (cf. Gen 11:1-9). On the other hand, there are the ruins of Jerusalem, which under Nehemiah’s direction are rebuilt piece by piece as a project of shared responsibility (cf. Neh 2–6).” (90, see 7-10)
The discussion of AI is wide-ranging, concentrating mainly on its effects on humans.
“The use of AI is never a purely technical matter: when it enters processes that affect people’s lives, it touches on rights, opportunities, status and freedom. Important and sensitive decisions — concerning employment, credit, access to public services or even a person’s reputation — risk being fully delegated to automated systems that do not know ‘compassion, mercy, forgiveness, and above all, the hope that people are able to change,’ and can therefore give rise to new forms of exclusion.” (102)
“For AI to respect human dignity and truly serve the common good, responsibility must be clearly defined at every stage: from those who design and develop these systems to those who use them and rely on them for concrete decisions.” (105)
“Disarming AI means freeing it from the mentality of “armed” competition, which today is not limited simply to the military context, but is also an economic and cognitive phenomenon. This entails a race for ever more powerful algorithms and larger datasets, driven by the desire to secure geopolitical or commercial dominance. To disarm means discrediting the assumption that technical power automatically confers the right to govern.” (110)
The key question is: “does AI ‘make human life on earth ‘more human’ in every aspect of that life? Does it make it more worthy of man?’ If the answer is yes, then we can recognize it as an opportunity to be embraced responsibly, on a path of patient, shared reconstruction, akin to the rebuilding of Jerusalem narrated in the Book of Nehemiah. If, however, power grows while the heart withers and human bonds fray, then we are faced with a new form of Babel — a construction that is grandiose, yet fundamentally dehumanizing.” (129)
“More than ever, in the age of AI and robotics, it is no longer possible to rely solely on the ‘invisible hand’ 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.” (163)
“Supporting families and young people in this transition requires choices that make stability feasible.” (169)
“New forms of slavery are fueled by economic chains and digital infrastructures. Therefore, action is required on several fronts. First, the supply chains that underpin the technological industry and the digital economy need to become more transparent, so that no competitive advantage is built upon hidden exploitation. Second, companies and investors need to adopt clear criteria for preventive ethical verification.” (179)
The encyclical also deals with issues of war and peace and the international order, before coming to a conclusion.
“The spirituality I wish to commend is that of the ‘wise architect’ who, driven by hope for the Kingdom of God, is committed to building the world for the common good (cf. 1 Cor 3:10). As I mentioned at the beginning of this reflection, the task of building in our time must place our relationship with God at its centre. (236)