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A copy of Pope Leo XIV’s first encyclical, 'Magnifica Humanitas: On Safeguarding the Human Person in the Time of Artificial Intelligence,' is seen during a presentation on the document at the Vatican. Photo: CNS/Lola Gomez.
With its 243 paragraphs and more than 200 references, “Magnifica humanitas: On Safeguarding the Human Person in the Time of Artificial Intelligence,” the first encyclical of His Holiness Pope Leo XIV, will undoubtedly stand as a milestone in the development of Roman Catholic social doctrine. In retrospect, one better understands Cardinal Robert Prevost’s choice of the name “Leo” a little over a year ago: it signals a clear intention to situate his pontificate within a tradition of continuity, particularly in the Church’s mission to serve the most vulnerable in society, as did Pope Leo XIII.
While the document draws deeply from the longstanding teachings of the Magisterium, it is equally evident that something new is taking shape. Although artificial intelligence and its many ramifications constitute a recurring thread throughout the text, Pope Leo seizes the opportunity to revisit critical moments in the development of the Church’s Social Doctrine. Notably, he expresses a profound and disarming honesty in addressing past failures—especially in relation to slavery: “It is impossible not to feel deep sorrow when contemplating the immense suffering and humiliation endured by so many in stark contrast to their immeasurable dignity as persons infinitely loved by the Lord. For this, in the name of the Church, I sincerely ask for pardon” (par. 176).
This penitential posture opens the way for a moral discernment of contemporary forms of domination, including those emerging through artificial intelligence as new instruments of power, conflict, and even warfare as Pope Leo writes that, “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” (par.110). While recognizing the numerous adverse effects of AI and advanced technology on humanity, the encyclical does not place faith in opposition with science; rather, it calls attention to the shared responsibility of humanity in the face of one of the most significant anthropological transformations of our time.
At the heart of Magnifica Humanitas lies a renewed reflection on the mystery of relationship or communion. This is expressed both through the biblical images invoked at the beginning of the encyclical—Babel on the one hand, and the rebuilding of the walls of Jerusalem on the other—and through a sustained appeal to serve the common good. The Pope calls upon the various actors involved in today’s technological revolution to “slow down” and recover a sense of ethical deliberation and responsibility. For an Orthodox Christian perspective, the eucharistic dimension of this vision is particularly striking and deeply resonant: “The spirituality that we need is a Eucharistic spirituality, that is, a spirituality of ecclesial unity in love…” (par. 234). Here, the encyclical touches upon a profoundly sacramental anthropology, one that understands being itself as communion—an existence rooted in relationship, in self-giving, in participation in divine life.
A further noteworthy contribution of the text is its development of an “ecology of communication”, grounded in truth and oriented toward the service of the common good. This perspective underscores the decisive importance of education and the irreplaceable role of the family as primary environments in which digital culture must be critically engaged, human capacities cultivated, and authentic interpersonal relationships preserved and elevated.
Much more could be said about this rich and multidimensional encyclical. Yet one final observation deserves emphasis: the document’s intended audience clearly extends far beyond the Roman Catholic Church. Its ecumenical dimension is explicit and compelling. The challenges posed by artificial intelligence—and the ethical questions it raises—cannot be addressed in isolation. As Pope Leo writes: “I address this heartfelt appeal to all the Catholic faithful, to all Christians and to all men and women of goodwill. Let us not be afraid to get our hands dirty on the ‘construction site’ of our time” (par. 16).
In this regard, the encyclical echoes many concerns already articulated by His All-Holiness Ecumenical Patriarch Bartholomew, particularly regarding a theology of dialogue and the call for the development of a “spiritual intelligence,” especially among younger generations. Foundational Orthodox texts such as For the Life of the World: Toward a Social Ethos of the Orthodox Church (2020), along with the decisions of the Holy and Great Council of the Orthodox Church (2016), offer a valuable framework for deepening this emerging convergence. Together, they point toward a future of renewed dialogue and common witness, addressing the moral challenges before us and contributing to a vision of social progress in which the Church has a vital role to play.
As the encyclical itself reminds us: “The quality of a civilization is measured not by the power of its means, but by the care it is able to offer, by its ability to recognize the other as a face and not merely as a function” (par. 114). This insight may well serve as both a criterion and a calling for our shared path forward.
Rev. Dr. Nicolas Kazarian, Protopresbyter of the Ecumenical Throne, is the Director of the Department of Inter-Orthodox, Ecumenical & Interfaith Relations for the Greek Orthodox Archdiocese of America.
Eastern Orthodox and Oriental Orthodox leaders took a major step towards healing a 1,600‑year division when Ecumenical Patriarch Bartholomew welcomed Pope Tawadros II of the Coptic Orthodox Church to the Phanar for a celebration of the Divine Liturgy on the Sunday of the Myrrh-Bearing Women at the Patriarchal Church of Saint George. Both hierarchs called for renewed commitment to unity between their traditions.
In his official address at the conclusion of the Divine Liturgy, His All-Holiness spoke about the relationship between the Eastern Orthodox and Oriental Orthodox Churches, saying that “the relationship between the Eastern Orthodox and the Oriental Orthodox Churches occupies a unique and privileged place within the broader ecumenical endeavour.” He detailed a path to the restoration of unity between the two Churches, and emphasized that “we have been called to move from agreement to reception, from dialogue to life, from theological convergence to sacramental and pastoral cooperation.” … Read more »… lire la suite »
As Pope Leo XIV’s encyclical ‘Magnifica humanitas’ is unveiled, Professor Anna Rowlands, theologian at Durham University, tells Vatican News that such a powerful message—addressing both the benefits and dangers of our AI era—will leave an enduring mark on the Church and the world.
“There is not a tomorrow to begin thinking about these issues.”
Pope Leo XIV published his landmark encyclical on artificial intelligence, “Magnifica Humanitas”, on May 25, comparing the attempt to build an AI future that excludes God to the “Tower of Babel” and underlining the need to safeguard human dignity as it is “threatened by new forms of dehumanization.”
“Humanity, created by God in all its grandeur, is today facing a pivotal choice: either to construct a new Tower of Babel or to build the city in which God and humanity dwell together.”
Published on Monday, May 25, the Pope signed the encyclical on May 15, the 135th anniversary of the promulgation of Pope Leo XIII’s Rerum novarum. … Read more »… lire la suite »
The Consultation on Common Texts supports an ecumenical Festival of Creation and makes editorial changes in the alternative texts for Holy Week, Easter Season, and early Pentecost.
The Consultation on Common Texts (CCT) held its annual meeting in Decatur, Georgia on April 20 to 21, 2026. The Cooperative Baptist Fellowship hosted the meeting at its headquarters, with the fellowship’s Executive Coordinator Paul Baxley extending a welcome in person to attending CCT members. … Read more »… lire la suite »
On July 20, 2001, the Pontifical Council for Promoting Christian Unity (PCPCU) published its Guidelines for Admission to the Eucharist between the Chaldean Church and the Assyrian Church of the East. These Guidelines open the way for competent authorities in the Chaldean Catholic Church and the Assyrian Church of the East to establish procedures and provide appropriate means for the Chaldean and Assyrian faithful to receive the Eucharist of either Church under specific circumstances in cases of pastoral necessity. The principal issue for the Catholic Church in approving the decree related to the question of the validity of the Eucharist when celebrated with the Anaphora (or Eucharistic Prayer) of Addai and Mari which lacks a literal recitation of the Institution Narrative, Jesus’ words: “This is my Body, This is my Blood.” After careful study, the validity of this Anaphora was recognized by the Congregation of the Doctrine of the Faith (CDF) on January 17th 2001. Subsequently approved by Pope John Paul II, this has been recognized as an audacious decision: Robert Taft, SJ, an Archimandrite in the Ukrainian Catholic Church and a consultant for the Vatican Congregation for the Oriental Churches, has called the publication of the Guidelines “the most remarkable Catholic magisterial document since Vatican II.” … Read more »… lire la suite »
There has never been a time when Jews and Christians were not talking with each other about the Bible. Well, perhaps “talking” is a bit misleading – for most of that time, Jews and Christians engaged in strenuous arguments with each other about the Bible and its meaning. Despite early attempts to sever Christianity from the Jewish Scriptures, such as by Marcion in the second century. Moreover, it has insisted that its way of reading those Scriptures, especially texts seeming to prophesy a messiah, was the only correct way. … Read more »… lire la suite »
Bishop Johan Bonny of Antwerp has challenged Rome to push forward with synodal reforms by announcing changes including the ordination of married men in his diocese by 2028.
The Vatican’s International Theological Commission has warned that if humanity places total trust in technology in a “world ruled by machines,” it risks replacing the “living God” with a counterfeit “virtual God.”
The assessment came in a sweeping new document, published on March 4, examining how artificial intelligence, transhumanism and other technological developments can pose profound risks to human identity and dignity. The document seeks to propose a response rooted in Christian anthropology and the Gospel.
The 48-page document, titled “Quo vadis, humanitas? Thinking about Christian anthropology in light of some scenarios for the future of humanity,” was published in Italian and Spanish after being approved by Pope Leo XIV. Its Latin title — meaning “Where are you going, humanity?” — echoes the question tradition holds was put to St. Peter before his crucifixion in Rome. … Read more »… lire la suite »