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On May 25, 2026, Pope Leo XIV released his first papal encyclical, “Magnifica Humanitas: On Safeguarding the Human Person in the Time of Artificial Intelligence.” The letter—true to its title’s meaning of “magnificent humanity”—addresses how society, collectively, must preserve human virtues in a time of rapid technological advancement. The 42,000-word document features five distinct chapters, exploring various elements of the broader issue at hand and serving as a guidepost for moral and ethical use of technology, through the lens of Church teachings. It covers everything from the development and principles of Church social doctrine to technological responsibility, the culture of power, building civilization through love and preserving humanity through truth, work and freedom. “In recent years, it has become increasingly evident how rapidly and profoundly digitalization, artificial intelligence (AI) and robotics are transforming our world,” wrote Pope Leo in the encyclical’s introduction. “Technology should not be considered, in itself, as a force antagonistic to humanity. On the contrary… “Over the centuries, technological development has significantly improved the living conditions of humanity. At the same time, each phase of progress has also revealed the ambiguity of tools that can cause harm when not oriented toward the good… The power and prevalence of emerging technologies are interwoven into the fabric of daily life, shaping decision-making processes and deeply affecting the collective imagination: ‘Never has humanity had such power over itself.’ “[Most] people are watching and waiting, observing from afar and merely hoping for the best. For this very reason, crucial questions impose themselves on our conscience and can no longer be avoided: Where are we going? Toward what goal do we wish to orient ourselves? What direction should we choose as a people and as a human community?” What Is a Papal Encyclical? Popes have written more than 300 encyclicals—or “circulating letters”—since the mid-18th century. They were initially used to clearly communicate doctrine and guidance to priests throughout the world who were facing religious, political or social issues, which was especially useful as the world grew more interconnected and the Church grew larger. Beginning with Pope Leo XIII’s Rerum Novarum and continuing today, some papal encyclicals have been referred to as “social encyclicals” because they address a pervasive social issue through the lens of Catholic Social Teaching and are written not only for those within the Church, but laypeople as well. Some examples of those included Pope Saint John Paul’s 1987 Sollicitudo Rei Socialis on international inequality, and Pope Francis’ 2015 Laudato Si’ on environmental care and social justice. “[Pope Leo XIII and his successors] were developing a new way of teaching the world how to order itself according to Catholic principles, now translated into a vocabulary that would be intelligible to the larger world,” said Patrick Brennan, JD, Chair of Catholic Legal Studies at Villanova University Charles Widger School of Law, on LiveNow From Fox. “They try to address important social questions in ways that any person of goodwill can read and understand.” “Encyclicals contribute to our collective wisdom for how to live as community,” wrote Sally Scholz, PhD, professor of Philosophy at Villanova, in her recent contribution to Church Life Journal titled “What to Look For in Pope Leo XIV's First Social Encyclical.” “The principles and various themes they discuss offer guidance for day-to-day interpersonal interactions as well as for how to participate as a Catholic and as a “person of good will” at every level of social existence: in our families, our communities, our institutions, our states and in our ‘one human family.’” Observations From Magnifica Humanitas A New Twist on a Longstanding Issue While the types of technology being discussed in the letter—particularly artificial intelligence—are unique to our modern times, encyclicals addressing how to interact with contemporary technology are far from it. “Discussion of the relationship between humans and technology appears in many of the previous social encyclicals,” wrote Dr. Scholz in Church Life Journal. “It is a social phenomenon with so much promise but inspires so much fear for how it will change work and the workplace, communication, global trade, war and the family.” “Technology is integral to evolution. Understanding technology's relationship to human welfare means grasping its role within the flow of biological and human life,” wrote Sister Ilia Delio, OSF, PhD, the Josephine C. Connelly Endowed Chair in Christian Theology in the 2025 Global Sisters Report. What Pope Leo argues in his lengthy letter, boiled down to a few sentences, is that while technological advancements, and AI in particular, can be beneficial to society, they must never supersede human dignity, moral responsibility and the common good. A society that allows systems to replace human judgment, concentrate power or exploit workers risks dehumanization. For Jaisy Joseph, PhD, assistant professor of Theology and Religious Studies at Villanova University, particularly striking was something not written in the document itself, but rather spoken at the official promulgation of the letter in Rome. There, Pope Leo was joined in powerful reflection by Anthropic co-founder Christopher Olah. Olah analogized the current reality with bringing a fictional character to life, citing that while technical fields build the machinery of AI, “what character we choose, how it interacts with the world, how it ought to interact with the world— these are more clearly questions for the humanities, for religion, for philosophy, for society at large.” On that front, he then enlisted the help of the Church in addressing three pressing concerns related to AI and human flourishing, before ending with a request for the Church to continue to be an unyieldingly moral voice and informed critic. “The dynamic dialogue and discernment between Leo and Olah reflect a significant continuity with the Francis papacy,” Dr. Joseph said, referencing the late pontiff’s encouragement of “theology to adopt a transdisciplinary method that recognized how this discipline is part of a web of relationships among disciplines.” Technology Through the Lens of Augustinian Theology Throughout Magnifica Humanitas, Pope Leo’s ubiquitous thoughts and guidance on safeguarding humanity—particularly in the context of modern technology—are infused with references to the teachings of St. Augustine. “[Augustine’s teachings say] we need standards to guide our judgements and actions,” said Terence Sweeney, PhD, assistant teaching professor of Humanities at Villanova. “Pope Leo XIV, ‘a son of St. Augustine,’ offers us standards for how we judge our world in the age of AI. “One surprising standard in a document on Big Tech is that ‘a litmus test for social justice today is the treatment of migrants, refugees and those forced to move.’ Why this litmus test? Leo is shaped by Augustine’s rejection of communities of perfection where only the pure, powerful and perfect are welcome.” “Pope Leo beautifully aligns himself with traditional Catholic Social Teaching while grounding his vision in the theology of St. Augustine,” Dr. Joseph added. “The result is a groundbreaking defense of the human person in our new age of artificial intelligence.” Pope Leo, through a scriptural metaphor of the Tower of Babel, “resurrects Augustine’s famous warning that human history is a constant struggle between two loves fighting for our hearts,” Dr. Joseph said. He references how the builders of the tower tried to create “a single language, a single technology, a single direction” without reference to God. “The concluding paragraphs of chapter three highlight Pope Leo XIV’s distinctively Augustinian approach to evaluating the place of technology and scientific progress in the world,” said Emma Kennedy, PhD, assistant professor of Christian Ethics at Villanova University. “What we love, ‘both as individuals and as a society,’ will guide us to participate in ‘the rebuilding of Jerusalem’ or ‘the construction of Babel’––a contrast that hearkens back to Augustine’s ‘two cities.’” “Pope Leo [also] draws on an Augustinian spirituality that highlights fundamental desiring in the shared search for truth,” added Tim Hanchin, PhD, associate professor of Practical Theology at Villanova. “Our desire for truth, or wonder, reflects humanity’s transcendent origin and end. That we are created in the image and likeness of the Triune God (Genesis 1:26-27) distinguishes human knowing from mere data processing.” A Discussion on Slavery, Past and Present Intermixed with Pope Leo’s chapter four thoughts on modern slavery—such as various forms of human trafficking that he says are “directly linked to the digital economy”—he made an historic recognition and apology for the Church’s role in the transatlantic slave trade centuries ago. Tia Noelle Pratt, PhD, special assistant to the Vice President of Mission and Ministry at Villanova University, assistant professor of Sociology, and editor of the Journal of Catholic Social Thought, said that what makes this acknowledgement so important is how it differs from the way previous popes have addressed the issue, which have condemned slavery but remained at the individual level. “They spoke of their papal predecessors and those popes’ actions, but stopped short of invoking the institution itself and the institution's role in the promulgation of slavery,” Dr. Pratt said. Tying it back to current affronts on human dignity fueled by the digital age, Pope Leo penned his own papal version of the famous saying that “Those who cannot remember the past are condemned to repeat it.” “If we want to avoid the need to ask for pardon again in the future for having failed to respect the treasure of human dignity that is required by our faith, it falls to us today to denounce, clearly and firmly, trafficking in its many forms,” he wrote. “Pope Leo is telling us today that we cannot have detachment between the past and the present,” Dr. Pratt said. “We must see how these things are connected.” Inspired by Rerum Novarum, but Far From a Repeat Pope Leo XIV signed Magnifica Humanitas on May 15—the 135th anniversary of the release of Pope Leo XIII’s Rerum Novarum. That was the most famous social encyclical issued by the long-reigning pontiff and is considered to be a foundational text of modern Catholic Social Thought. It addressed numerous issues facing the working class during the time of the Industrial Revolution. On May 10, 2025—just two days after his election—Pope Leo referenced his namesake’s 1891 encyclical in an address to the College of Cardinals, foreshadowing the attention he intended to pay to the modern version of the same issue. “Pope Leo XIII in his historic encyclical Rerum Novarum addressed the social question in the context of the first great industrial revolution,” Pope Leo said in that address. “In our own day, the Church offers to everyone the treasury of her social teaching in response to another industrial revolution and to developments in the field of artificial intelligence that pose new challenges for the defense of human dignity, justice and labor.” Yet, while he was explicitly inspired by the 19th-century pontiff and his text, Pope Leo makes it clear early in Magnifica Humanitas that “While Leo XIII spoke in his time of ‘new things’ (rerum novarum), today we cannot limit ourselves simply to repeating his insightful teachings. “Instead, we must ask God for the wisdom to interpret the great trends of our time, particularly technological advances.”
