First Papal Encyclicals, Part II: Pope Leo XIV’s Magnifica Humanitas 

By Charles Peters, M.D., OFS

Pope Leo XIV’s episcopal motto is In illo uno unum (In the one Christ we are one). His first encyclical, Magnifica Humanitas, signed on the 135^th anniversary of Rerum Novarum, calls for unity among Catholics, Christians and people of good will as we enter into this new era of artificial intelligence (AI).  

In his encyclical, he lauds the efforts of the prophet Nehemiah to foster unity during the rebuilding of the walls of Jerusalem (cf. Nehemiah 2-6) while he cautions against the pride and disharmony associated with the construction of the Tower of Babel (cf. Genesis 11:1-9). 

Magnifica Humanitas includes an introduction, five chapters, and a conclusion. A summary of its major themes of Technology and the Human Person; Pastoral Care for Families and Youth; The Dignity of Work; The Common Good and Social Justice; and Migration and Human Vulnerability follows.  

Introduction 

According to Pope Leo, building for the common good entails: 1. “Building on a firm relationship with God” (#11); 2. “Accepting the limits and weakness of humanity without considering them an error to be corrected” (#12); 3. “Building a world in which everyone can flourish through shared responsibility and courage” (#13); and 4. “An evangelical language” (#14). Pope Leo calls for establishing “standards for discernment” that can be put into practice by responsible planning, the assessment of human and social impact, the inclusion of the most vulnerable, the promotion of digital literacy and guiding research and industry toward justice and peace.” (#14) These “standards for discernment” include the dignity of the human person, the universal destination of goods, the preferential option for the poor, care for our common home and peace. 

Ch. 1. A Dynamic Approach Faithful to the Gospel 

Pope Leo provides context for both this encyclical and Holy Mother Church’s role as he traces her journey through human history, the development of Catholic social doctrine from Leo XIII to the present. He covers the Second Vatican Council and John XXIII’s emphasis on the global dimension of social issues and the language of rights; Paul VI’s understanding of peace; John Paul II’s social teaching at the crossroads of the crisis of the great ideological systems of the 20^th century and the onset of economic globalization; Benedict XVI’s placing charity “at the heart of the Church’s Social Doctrine”; and Francis view of human history through the lens of human hope and vulnerabilities (#28-44).  

Leo concludes that “the Church’s Social Doctrine is not the result of a project devised at a desk, but rather the product of a patient process in which each pontiff—together with the Second Vatican Council—made a unique contribution in light of the ‘new things’ of each particular era.” (#45) 

Ch. 2. Foundations and Principles of the Social Doctrine of the Church 

Pope Leo identifies the foundations and principles of the Church’s Social Doctrine. These foundations are the human person, image of the Triune God (#48-50); the equal dignity of all human beings (#51-3); and the supreme value of human rights (#54-8). The principles are the common good (#59-64); the universal destination of goods (#65-7); subsidiarity (#68-72); solidarity (#73-6); and social justice (#77-81). He quotes Paul VI’s encyclical Populorum Progressio affirming that development is authentic only if it is “integral,” meaning that it can “foster the development of each man and of the whole man.” (#82).  

Leo concludes that Social Doctrine is not merely a societal message; it is also an examination of conscience for the Church—a home and school of communion that is always called to ensure that the principles outlined in this chapter are applied, especially within its own structures.” (#86) 

He also references the Final Document of the Second Session of the XVI Ordinary General Assembly of the Synod of Bishops (26 October 2024, #17). Finally, he asserts that subsidiarity becomes the guiding principle for governance and pastoral life. (#87) 

Ch. 3. Technology and Dominance: The Grandeur of Humanity in Light of the Promises of AI 

Pope Leo acknowledges that “it is not possible to provide a single, comprehensive definition of AI (#99). His assertions include that AI systems merely imitate certain functions of human intelligence (#99). We cannot consider AI to be morally neutral since every technical tool embodies choices and priorities through what it measures, ignores and optimizes, and how it classifies people and situations (#104).  

“We cannot be satisfied with merely calling for the moralization of machines—the so-called ‘alignment’ of AI with human values—without also having the courage to insist on a further condition: the possibility of openly discussing the ethical frameworks involved and subjecting them to shared standards of social justice” (#107) 

In his appeal to developers of AI, he asserts that “technological innovation can represent human participation in the divine act of creation. Developers, therefore, bear a particular ethical and spiritual responsibility, for every design choice reflects a vision of humanity.” (#111) 

He cautions against certain currents of thought that view progress as surpassing the human condition, e.g., transhumanism and posthumanism (#115-7). The pontiff speaks to “everything that appears as a ‘limit’—incapacity, illness, old age, suffering, vulnerability—tends to be seen primarily as a defect to be corrected, rather than as a reality through which our humanity matures and opens itself to relationship.” Out of these limitations can emerge compassion, wisdom, the good and a recognition of the face of God and others. Limits are constitutive of dignity, not defects (#118-22). 

Ch. 4. Safeguarding Humanity at a Time of Transformation: Truth, Work, Freedom 

Pope Leo contends that “in light of the principles of the Church’s Social Doctrine, the digital transformation invites us to rediscover truth as a common good (#131-4), to protect the dignity of work (#148-169) and to safeguard freedom against all forms of dependence and commercialization” (#170-9).  

He concludes: “The various areas just considered—the search for the truth in public life, education in the digital environment, the transformation of work, the fragility of families and new forms of slavery—are not isolated phenomena. Rather they reflect a common underlying issue, namely that if technology becomes the ultimate criterion, the human person risks being reduced to data, a cog in a machine or a commodity. If, however, technology is integrated with a wise perspective, it can become an instrument of growth, justice and fraternity.” (#180)  

Finally, from this perspective, the Social Doctrine of the Church calls for shared responsibility. Innovation genuinely serves “integral human development rather than becoming a source of exclusion and dominance.” “…The promise of progress will be recognized as “authentic, because it is measured against the inviolable dignity of every man and woman.” (#181) 

Ch. 5. The Culture of Power and the Civilization of Love 

Pope Leo addresses war and conflict calling upon all of us to do our part in building “the civilization of love” (#186, 210-3), a phrase coined by Saint Paul VI. This includes the need to disarm words (#214), build peace through justice (#215), adopt the perspective of victims (#216), cultivate a healthy realism (#218), revive dialogue (#219-23), employ diplomacy and multilateralism (#224-7), all the while praying and hoping (#228).

Conclusion 

Pope Leo proposes “a sober yet demanding program of Christian life with which we can navigate this epochal change in the light of the Gospel. This avenue emerges through contemplating God’s plan, living ecclesial unity by partaking of the Eucharist, building a world centered on the common good and praying in union with the Blessed Virgin Mary.” (#229)  

He concludes: “With the same faith as Mary, let us become ‘weavers of hope’ in our world, sharing who we are and what we have, so that the presence of Jesus may grow among us and his Kingdom takes shape. In the humble fidelity of daily life, even the era of AI can become a time in which the Holy Spirit brings about the civilization of love in our lives. Indeed, the Lord continues to make all things new and offers every era the possibility of becoming part of salvation history in the light of the Incarnation.” (#245) 

Dr. Charles Peters is a member of CMA’s Catholic Social Teaching on Justice in Medicine Committee.

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