Pope Leo XiV’s first encyclical, Magnifica Humanitas, drew headlines and news coverage from around the world for its incisive critique of artificial intelligence and the sometimes-toxic social environment that gave it birth. 

Less noticed, however, was that this reflection drew from more than 135 years of evolution of Catholic Social Doctrine.

Often called the Church’s “best-kept secret,” its Social Doctrine has turned out to also be a sometimes-derided set of teachings whose time has come. The rapid development of large-language models of software that can do many human tasks better than humans has also sparked widespread anxiety. 

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What does it mean to be human if machines can do everything we can do, only better? Are we at the dawn of what its proponents have called the “transhumanist” or “post humanist” stage of civilization, when we turn to machines to break down the limits of human behaviour, ability and longevity? Should we accord machines “feelings” and accept that they deserve the respect we normally reserve to human beings?

Such questions have set off a profound unease and, when coupled with predictions of massive unemployment as AI takes over many jobs, have unleashed deep concern that humanity has lost its purpose. 

Now is the perfect moment to remind ourselves that we are much more than simply flesh-and-blood consuming machines. And Pope Leo has recognized that when faced with the existential challenges posed by AI, the Church has an alternative vision to offer for humanity.

In fact, Magnifica Humanitas is much more than a reflection on technological change. It is a profound exploration of what it means to be truly human and how we ought to treat each other and, in fact, all of creation. Only by highlighting the hallmarks of human nature can we discern how to consider AI more dispassionately as a technological advancement that can be used, like all other technologies, for either good or evil. And that it, indeed, in our hands.

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The Pope starts his encyclical with an historical review of Social Doctrine, starting with the 1891 encyclical, Rerum Novarum, written by his predecessor and namesake, Pope Leo XIII. This was written during the social upheaval caused by the Industrial Revolution, and provided theological support for workers’ right to a fair wage and employment, and free association in unions. 

From this auspicious beginning, Pope Leo traces the development of Social Doctrine through all his predecessors, showing how each added substantial understandings of our obligations to each other. 

Foundational to this teaching is our belief that we are created in the image of God. As such, we deserve to be treated with respect and dignity, not because of what we do, but simply because we exist as beloved creations of God. Flowing from this understanding comes other notions: 

• The supreme value of human rights to safeguard the dignity and value of every person;
• The common good is not simply a vague idea, but a concrete way to understand that every person has a responsibility to every other and all human endeavours, including its governments and international institutions and private corporations, need to be ordered to support this;
• The universal destination of goods means that private property has its limits and all the earth’s goods “are given by God to the entire human family to sustain the lives of all,” and cannot be monopolized by the privileged few;
• The principle of subsidiarity, meaning that whenever possible, actions to benefit society should be done by the organization or group closest to the fruits of that action. Thus, the State cannot usurp the role of local bodies such as school boards, charities, etc.;
• The principle of solidarity, requiring all of us to be in a relationship of compassion and empathy with everyone, especially the poor and outcast;
• Lastly, but not least, is the principle of social justice, requiring us to actively work on behalf of those who are oppressed, downtrodden, or forced to the outskirts of society.

Through this discussion, Pope Leo outlines a vision of being human in accordance with God’s plan for us and for all creation. Such an understanding of who we are as God’s creatures is essential to even begin to understand whether AI is good or evil. To Leo XIV goes the last word:

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“For this reason, as a believer among believers, I invite everyone to contemplate, in the face of the Son of God, the grandeur of humanity that shines a light also on the era of AI. In Christ, we are called to cooperate in the work of creation, rather than be disinterested observers of technological processes that limit our freedom and responsibility. The dignity inscribed in each of us by the Holy Spirit can also be seen in our capacity to reflect critically, choose and love freely, and form authentic relationships. No computational system, however sophisticated, can create a heart that gives itself, or a conscience that discerns good from evil. Even when machines excel in efficiency, a human face that asks to be gazed upon remains the center of our history.” (Magnifica Humanitas, no. 233)

(Joseph Sinasac is a former publishing director for Novalis Publishing and publisher-editor of the Catholic Register. His career spanned for than 45 years in communications, including more than 30 years in Catholic publishing.)