Context
It is no coincidence that Pope Leo XIV’s first encyclical, Magnifica Humanitas appeared on the 135th anniversary of Rerum Novarum. Both encyclicals address major technology-driven transformations. The ‘new things’ of this age include rapid digitalisation, artificial intelligence, and robotics. However, the encyclical is not just about these new technologies. It is about the age of AI. The age of AI is also an age of rising popularist extremism, a crisis in multilateralism, and the normalisation of war. The key concern of the encyclical is protecting human dignity in this new context.
Major Issues
The central focus of the encyclical is the relationship between technology, power, and the human person. Chapter 3 expands upon Pope Francis’ critique of the “technocratic paradigm” introduced in Laudato Si’. It rejects transhumanist and post-humanist narratives that define progress as the transcendence of human limitations.
Chapter 4 examines three critical areas where the human dimension must be safeguarded amidst digital transformation: truth, work, and freedom. Truth is essential to democratic life however it is fragile within a digital ecosystem where manipulation can blur the line between true and false. While automation and artificial intelligence offer transformative potential for work, the human and relational value of work is threatened when efficiency is prioritized above all else. Furthermore, freedom is as much a public concern as a personal one. Emerging technologies can shape choices and behaviors, thereby restricting the capacity for truly free decision-making. Digital transformation is never neutral.
Chapter 5 juxtaposes the culture of power and the civilisation of love. In the culture of power effectiveness of means supplants moral judgement, whereas the civilisation of love is founded on justice, promoting dialogue and a sense of being sisters and brothers.
Methodology
Leo XIV consolidates Francis’ return to the historically conscious and inductive approach of Vatican II. He does not revert to the classicism of John Paul II and Benedict XVI. He presents Catholic social teaching as dynamic and evolving (n 17, 22) and as a foundation for collective discernment (n 24). Leo XIV says social teaching is not “a handbook of principles and norms to be applied, but a process of shared discernment” (n 27).
The encyclical begins by reading the signs of the times. It then sets out how the Church relates to history and the world, providing a synthesis of modern social teaching. Next it presents the foundations of Catholic social teaching and some key principles. It uses these principles to discern the meaning of the technocratic paradigm and explore the benefits and dangers of artificial intelligence. The encyclical insists on the protection of human dignity. It concludes by framing its call to action as building up the civilization of love in the face of the prevailing culture of power.
Contribution to CST
Digital Transformation
Magnifica Humanitas is the first encyclical to reflect on the digital transformation in detail, recognising it as an epoch-making development and providing an ethical perspective on protecting the human person. Importantly, it’s focus on the impact on the human person does not neglect the environmental impact of AI (n101,110,173). Its ecological approach goes further, characterising AI as “an environment in which we are immersed” (n110) not just a tool, even referring to the “digital ecosystem” (n 76). It’s moral evaluation of technological innovations hinges on the core question “do they truly help individuals and peoples to become more humane and fraternal, while respecting our common home and future generations?” (n 85).
Social Doctrine
Magnifica Humanitas approaches social teaching as social discernment and a “theology of communion in history”. This emphasises the spiritual and theological nature of the teachings rather than their philosophical underpinnings (n 27). Notably the encyclical uses the terminology ‘Social Doctrine’ instead of ‘Social Teaching’. Leo XIV appears to do this for a different reason than John Paul II. While Leo XIV seems to use the word ‘doctrine’ to emphasise the magisterial authority of the teachings and their claim on Catholics, John Paul II used it to assert the universality of the teachings and the centrality of papal teaching. Leo XIV’s explicit affirmation of Paul V’s and Francis’ stance on the impossibility of proposing a single response that is valid in all contexts (n 26) lends support to this interpretation.
Apology for Slavery
Magnifica Humanitas acknowledges more candidly than previous teachings that the development of Catholic social teaching “is not always linear” and includes “changes in perspective” (n 45). Moreover, it offers an explicit apology for the Catholic Church’s historical involvement in slavery. This involvement included owning slaves, issuing documents that regulated or legitimised slavery, and being slow to condemn slavery (n176-177). Leo XIV presents this as an example of doctrinal development, noting that it took centuries to clearly recognise and articulate the incompatibility of slavery with human dignity. He then takes this further by calling for clear denunciation of trafficking and modern slavery and support for prevention, protection and rehabilitation efforts (n 177). Magnifica Humanitas‘ expression of openness to new realities challenging “the categories of Social Doctrine from within” (n 17) suggests the possibility of significant development of the teachings.
Just War Theory is Outdated
Magnifica Humanitas adopts a stronger position on the just war theory than Fratelli Tutti (n 258). Leo XIV not only observes that the theory “has all too often been used to justify any kind of war” but also declares explicitly that it is “now outdated” (n 192). In a world marked by the digital revolution, cyberwarfare, AI-assisted conflict, autonomous weapons, and hybrid warfare – all of which lower the threshold for violence and accelerate its execution – the just war theory no longer provides an adequate moral framework (n183, 197-200). Importantly, AI and remote warfare can make killing seem more impersonal and less morally accountable. Given St Augustine’s role in developing the just war theory, this is a very significant shift for an Augustinian Pope.
While the encyclical continues to acknowledge a right to legitimate self-defense, it shifts the focus away from conditions that may justify war towards its prevention. Thus, it suggests peace-building and justice (n 215), diplomacy and multilateral institutions (n224-227), dialogue (n219-223) and disarmament (n110, 193-200).
Social Teaching Applies to the Church
Arguably the encyclical contributes most significantly to Catholic Social Teaching through its stance on the scope and application of Catholic Social Teaching itself. Some argue that these teachings offer guidance for society rather than the church itself. However, Leo XIV declares that they also apply to the church’s own internal life. He describes them as “an examination of conscience for the church” (n 86). Spelling this out with examples, Leo XIV says the church realises the common good through a synodal approach to mission (n 86). Furthermore, subsidiarity should serve as “the guiding principle for governance and pastoral life” (n 87). In this way Leo XIV establishes a stronger link between social teaching, synodality, and the church’s credibility in witnessing to social justice than any previous teaching (n 89).
Link to Full Text
Access the full text of the encyclical here.
Resources
Infographics
https://drive.google.com/drive/folders/1BNkr8_q_OYCMrJEmSvE3ZZXB9zKVvGAW
Presentation Video
Launch Video
Discussion Kit
This ‘Pastoral Kit’ from the Dicastery for Promoting Integral Human Development includes material for adult groups as well as activities for young people and children. For each chapter of the encyclical there is a brief synthesis, some extracts, questions for reflection, biblical texts, and a prayer.