‘Magnifica humanitas’: A reader’s guide
Unpacking Leo XIV’s manifesto for the defense of human dignity in the AI age.
In his long-awaited first encyclical, released Monday, Pope Leo XIV presents a blueprint for the defense of human dignity in an age of technological revolution.
Magnifica humanitas (“Humanity in its grandeur”) applies the principles of Catholic social teaching to the novel challenges presented by artificial intelligence in the realms of education, politics, work, and war.
The document takes aim at the 21st-century technological philosophies of “transhumanism” and “posthumanism,” arguing that human potential is fully realized in Christ and His Church.
The encyclical — which is around 38,000 words and takes two to three hours to read — also includes a striking acknowledgement of the Church’s slowness to offer an outright condemnation of slavery, while calling for new efforts to eliminate slave-like conditions in the digital economy.
Here’s a reader’s guide to the encyclical.
What’s the background?
Shortly after his election, Leo XIV explained why he chose a papal name last used by Leo XIII, who famously applied Catholic teaching to the social upheavals of the 19th century in his encyclical Rerum novarum (“Of new things”).
Leo XIV said the main reason for his choice of name was that in Rerum novarum, Leo XIII had “addressed the social question in the context of the first great industrial revolution.”
“In our own day,” the first U.S.-born pope said, “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.”
From that point on, commentators expected Leo XIV to address the topic of AI in his first major teaching document.
Magnifica humanitas was signed on May 15, 2026, the 135th anniversary of Rerum novarum’s publication. The new encyclical, subtitled “On the safeguarding of the human person in the time of artificial intelligence,” was released May 25, the feast of Mary, Mother of the Church, observed the day after Pentecost Sunday.
Let’s see what the text says.
Introduction
In time-honored tradition, the encyclical takes its Latin title from the document’s incipit, or opening words. The first sentence, in the English translation, is: “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.”
The introduction explains why the Church, whose mission is to proclaim salvation in Christ, is deeply engaged with social questions. It defines the Church’s social doctrine, which Rerum novarum brought into the modern age, as “a living corpus of truth that safeguards and interprets humanity’s vocation to a full and just life,” rather than “an inert set of concepts.”
The introduction is strikingly Christocentric, mentioning Christ three times.
The res novae of our time Leo XIV notes that Leo XIII’s encyclical addressed the “new things” (res novae) of his time. Our own era is being transformed by “digitalization, artificial intelligence, and robotics.” We are called to engage in “a shared discernment process for identifying the spiritual and cultural roots of ongoing transformations.”
Two biblical images Pope Leo returns to the choice he presented in his opening sentence, between the Tower of Babel and the construction of a city in cooperation with God. He suggests that a biblical story can illuminate the second option: the rebuilding of the walls of Jerusalem by the prophet Nehemiah, described in the Book of Nehemiah. He notes that the book shows that the city is reborn “not through the initiative of one man, but through the shared responsibility of all.”
The pope urges readers to shun “Babel syndrome,” marked by greed and an illusory quest for a single language, and instead embrace the “way of Nehemiah.”
Building for the common good Leo XIV says there are four preconditions for constructing a city for the common good: a strong relationship with God, an acceptance of human weakness, shared responsibility, and “an evangelical language.” This language is marked by clear and frank speech that avoids “humiliating or antagonistic words.”
Remaining human The pope appeals to Catholics, other Christians, and all people of good will to “abandon the construction of yet another Tower of Babel and to join forces in building up the common good.”
Chapter one
The first chapter, entitled “A dynamic approach faithful to the Gospel,” presents the fundamental principles of Catholic social teaching and explains how popes have applied them amid the tumult of the modern age.
Pope Leo says that by explaining the development of social doctrine, he hopes to challenge the perception that it is “an undue interference in ‘worldly’ matters” or “an external code of ethics imposed from above.”
A Church journeying through human history Drawing on a central image of Vatican Council II (1962-65), the pope presents the Church as humanity’s companion on the road of history.
While respecting human freedom, and the distinction between the political and ecclesial spheres, the Church “supports with humble firmness the choices that promote the dignity of every person, the cohesion of communities, and the good of all.”
The wisdom of the word of God in dialogue with the human sciences Leo XIV says the Church is committed to dialogue with the sciences, which helps to sharpen its understanding of the present age and refine its presentation of the Gospel to today’s generations.
The Church offers social doctrine as “a foundation for collective discernment,” while respecting the prerogatives of political institutions.
Social doctrine as a shared discernment Pope Leo underlines that the Church is not seeking worldly influence through its social doctrine. He refers to Pope Francis’ famous principle that “time is greater than space” and his predecessor’s image of reality as “a multifaceted polyhedron.”
Social doctrine doesn’t provide ready-made answers applicable to all eras. It is “a process of shared discernment,” rather than “a handbook of principles and norms.”
The development of social doctrine from Leo XIII to the present Pope Leo says his summary of the evolution of Catholic social thought will not be exhaustive.
The first stages of the Church’s social doctrine Pius XII coined the phrase “social doctrine of the Church” in 1950. But Leo XIV notes that Catholic social teaching’s roots lie deep in the Bible and early Church Fathers.
Yet with Rerum novarum’s publication in 1891, social doctrine “began to take shape as an organic corpus of social teaching.”
The world has changed greatly 135 years on. But Pope Leo says two of the encyclical’s insights remain especially relevant: “the primacy of human labor over any mindset focused solely on finance or productivity” and “the inseparable link between proclaiming the Gospel and pursuing a more just social order.”
The years of the Second Vatican Council Leo XIV credits Pope John XXIII with enhancing Catholic social thought by emphasizing “the global dimension of social issues and the language of rights.”
With the document Gaudium et spes, Vatican Council II achieved a further breakthrough by proposing a “method of discernment that invites us to interpret historical changes guided by the Gospel and human expertise.”
The recent Magisterium Pope Leo sums up the contributions of John Paul II, Benedict XVI, and Francis. He credits the Argentine pope with giving “the first significant systematic treatment of the environmental crisis in a social encyclical,” in 2015’s Laudato si’.
Interpreting history in the light of faith Leo XIV stresses that Catholic social teaching is an ever-evolving body of thought, describing its development as “harmonious, though not always linear.”
Chapter two
The second chapter, “Foundations and principles of the social doctrine of the Church,” explores the “core set of unchanging truths” at the center of Catholic social thought.
The human person: image of the Triune God Pope Leo says the Church’s social doctrine rests on the understanding that each human being is created in the image and likeness of the Trinity. Every person is “planned and willed by God to enter into communion with him, with others, and with creation.”
The equal dignity of all human beings Catholic social thought is also based on the notion that all human beings have an innate dignity that can never be erased.
The supreme value of human rights The pope says the Church appreciates the modern era’s recognition of human rights, codified in the UN’s 1948 Universal Declaration of Human Rights.
But he laments that, in practice, the rights of many — especially women — continue to go unrecognized.
The principle of the common good The pope says “the common good” is a foundational principle of the Church’s social doctrine. The concept should not be understood as “the sum total of individual benefits,” but rather as “a greater good that belongs to everyone.” The common good can only flourish through concerted collective efforts.
The principle of the universal destination of goods Leo XIV observes that, although a right to private property exists, “it is always subordinate to the universal destination of goods.” This means that not only material goods but also “immaterial and cultural goods” are meant to benefit humanity as a whole, rather than a select few.
The principle of subsidiarity Pope Leo recalls that the Church has long insisted there are limits to state power. The state must respect the freedom and responsibilities of the family and individuals, without seeking to supplant them. In doing so, governments acknowledge the concept of subsidiarity.
The pope says this principle is especially relevant amid the digital revolution, in which private companies are monopolizing “expertise, data, and decision-making authority,” while defining “conditions for access, rules of visibility, forms of interaction, and even economic opportunities.”
The principle of solidarity Closely connected with subsidiarity is the notion of solidarity: “the concrete recognition that the future of each individual is connected to the future of all.”
The principle of social justice Pope Leo defines the quest for social justice as “a concrete way of following Jesus and remaining faithful to the Gospel,” rather than the pursuit of an ideological program.
Striving for social justice means helping to build an order that will “allow everyone — particularly the weakest — to live a truly dignified life, without leaving anyone behind.”
Integral human development For the Church, true development isn’t solely concerned with material wellbeing, but the full realization of human potential, “in its spiritual, cultural, moral, and relational dimensions.”
An examen for the Church Pope Leo urges Catholics to undergo an examination of conscience (examen) about how well they apply these social principles in everyday life.
He says that “listening to the victims of spiritual, economic, institutional, sexual and power-based abuse, as well as abuses of conscience, is an integral part of a journey toward justice.” This path “includes acknowledging the harm done, just reparation, and taking steps to prevent it from happening again.”
Chapter three
The third chapter, “Technology and dominance: The grandeur of humanity in light of the promises of AI,” applies the principles of Catholic social teaching to a 21st-century society grappling with the rise of AI.
The technocratic paradigm and digital power Pope Leo highlights what Pope Francis called the “technocratic paradigm,” which prizes efficiency, control, and profit. He cites the German priest Romano Guardini, a thinker beloved of recent popes, who said: “Contemporary man has not been trained to use power well.”
Leo XIV notes the “concentration of power” in the digital age, where influence is in the hands of a few and often operates in an opaque fashion.
Artificial intelligence Given the rapid development of AI, any discussion of its characteristics can become swiftly outdated, the pope observes. Even those who create AI systems don’t fully understand them. There is no single adequate definition of AI. All of this makes addressing the phenomenon difficult.
Leo XIV insists AI is not equivalent to human intelligence. It is merely imitative, even if it is able to process data in a fraction of the time taken by humans.
“So-called artificial intelligences do not undergo experiences, do not possess a body, do not feel joy or pain, do not mature through relationships, and do not know from within what love, work, friendship or responsibility mean,” he writes.
“Nor do they have a moral conscience, since they do not judge good and evil, grasp the ultimate meaning of situations, or bear responsibility for consequences.”
A valuable tool that requires vigilance Pope Leo calls for a “measured and vigilant” approach to the new technology. He advises users not to become too reliant on AI, to accept its promptings uncritically, or form an emotional bond with it.
He acknowledges that AI’s “words of advice, empathy, friendship and even love” can be “engaging and at times genuinely helpful.” But they trick undiscerning users into believing they are establishing “a relationship with a real personal subject.”
The pope calls for new efforts to reduce data centers’ dependence on massive amounts of energy and water.
Responsibility, transparency, and the governance of AI Leo XIV says there is a danger of accepting AI systems as morally neutral, when in fact they reflect their creators’ assumptions.
It must be possible to identify who is responsible for decisions regarding AI, and “when necessary, challenge them and remedy any harm caused.” If this requirement slows down AI’s development, then it is a price worth paying for human wellbeing.
Aligning AI systems with human values is not enough, the pope argues. What the new technology truly needs is “a more active political involvement that is capable of slowing things down when everything is accelerating.”
He says the concentration of power in the digital world needs to be countered “by clear criteria and effective oversight.” Data should be seen as “a common or shared good,” rather than left solely in private hands.
In paragraph 109, he succinctly applies each of the Catholic social principles to AI.
Commitment to the common good means “exposing this new form of epistemic, economic, and political asymmetry and naming the new monopolies of AI.”
Recognition of the universal destination of goods means “finding ways of ensuring universal access to both technologies and the education needed to use them.”
Promoting subsidiarity “calls for protecting the ability of communities to make choices and corrections.”
Growing in solidarity “obliges us to recognize the hidden, often exploited workers, who sustain algorithmic systems.”
Pursuing justice “requires questioning the global distribution of power that decides who in fact can train these models and who is merely subjected to them.”
What must not be lost Pope Leo says that new technology encourages us to see ourselves as “a project to be optimized rather than as persons called to relationship and communion.” When intelligence is prized above all other facets of life, its true purpose of enhancing human existence is lost.
Underlying narratives: transhumanism and posthumanism Leo XIV builds on the critique of two 21st-century philosophies presented in the International Theological Commission’s February 2026 document “Quo vadis, humanitas?”
On one side, there is transhumanism, which “envisions the enhancement of human beings through technologies.” On the other is posthumanism, which seeks “a hybridization of human beings, machines, and the environment” that would amount to a new evolutionary stage for terrestrial life forms.
The Church detects in both philosophies a pressure “to accept that some lives are less useful, less desirable, or less worthy.” It fears that “in the name of progress, ‘necessary sacrifices’ may begin to be justified, placing the burden on the most vulnerable in pursuit of a supposed optimization of the species.”
The limit, the heart, the grandeur of the human person Pope Leo says it is common today to perceive human limitations, such as “incapacity, illness, old age, suffering, vulnerability,” as an error to be corrected. Faith, however, accepts finitude.
“To eliminate suffering entirely would mean, in the end, extinguishing love and desire as well,” he writes.
Encountering our limits opens us to God and our neighbor. It can also inspire what Leo XIV calls “prophetic” works as art, such as Beethoven’s Symphony No. 9, Picasso’s “Guernica,” and Steven Spielberg’s “Schindler’s List.”
The pope highlights individuals who have changed history by their defense of human dignity: Martin Luther King, Jr., Nelson Mandela, St. Laura Montoya, St. Teresa of Calcutta, Dorothy Day, Marie Skłodowska-Curie, Maria Montessori, the U.S. Protestant missionary Elisabeth Elliot, the Kenyan environmentalist Wangari Maathai, and Pakistan’s slain premier Benazir Bhutto.
He also extols the “martyrs of fraternity and justice” St. Maximilian Kolbe, St. Óscar Romero, and Bl. Enrique Angelelli, as well as the Vietnamese Cardinal Francis-Xavier Nguyễn Văn Thuận.
The authentic ‘more than human’: grace and Christian humanism Leo XIV argues that Christianity offers a more compelling vision of human transformation, in which we are elevated above our limitations by God’s grace.
“For an algorithm, an error is a flaw to be corrected; for a person, however, an error can be a catalyst for profound change,” he writes.
Two cities and two loves Pope Leo returns to the choice set out at the start of the encyclical. He recalls that St. Augustine of Hippo, who inspired the religious order to which the pope belongs, summed up history as a struggle between two loves: “on the one hand, the love of God and neighbor; on the other, the exclusive love of self.”
The battle continues in the age of AI, he says, and we must choose between constructing Babel and rebuilding Jerusalem.
Chapter four
The fourth chapter, “Safeguarding humanity at a time of transformation: truth, work, freedom,” focuses on the consequences of the digital revolution.
Truth and democracy Leo XIV acknowledges that the internet is dramatically altering public discourse and political messaging. The ability to disseminate falsehoods imperils democracies, which depend upon a genuine search for truth. The pope cites the 20th-century philosopher Hannah Arendt, who said the ideal subject of an authoritarian regime is one who no longer recognizes the distinction between true and false.
Communication and the collective imagination The pope says those in charge of the means of communication have a special responsibility to pursue truth and safeguard human dignity.
Toward an ecology of communication Pope Leo calls for the promotion of an “ecology of communication” that includes greater transparency about decision-making in relation to content, the protection of personal data, the promotion of “serious journalism,” and the creation of forums for authentic debate.
The pope says the Church too must be committed to transparent communication, thanking journalists who have helped expose ecclesial injustices and abuses.
An educational alliance for the digital age Given empirical studies showing the social media’s negative impact on children, Leo XIV expresses support for government efforts to set appropriate age limits, hold service providers accountable for content, and increase protections against online sexual exploitation and violence.
The central role of schools The pope says the educational world risks being overwhelmed by AI, to the detriment of children’s development. He calls for a “renewed educational alliance” between families, schools, parishes, and public institutions to help form young people to use AI judiciously and with respect for others.
The value of work Pope Leo recalls the high value the Church places on work. Automation, robotics, and AI can “de-skill workers, subject them to automated surveillance, and relegate them to rigid and repetitive tasks.”
The problem of unemployment Leo XIV says there is a legitimate fear that AI will eliminate jobs in some areas, with a severe impact on families, young people, and local economies. He says that as a general rule, employees must safeguard jobs and “the irreplaceable role of the individual.” But he acknowledges that rapid global social changes cannot be fully controlled. Local communities and nations will need to tackle problems as they arise. This will involve “well-structured models, local initiatives, progressive redistribution, and new rights of access to essential goods.”
He proposes that “every introduction of automation and AI should be accompanied by verifiable measures to protect the employment, retraining, and participation of workers.”
An economy that values dignity Pope Leo takes up Pope Francis’ critique of the global economy, arguing that recent financial crises have shown that “it is always the poor who pay the highest price, while the theories that promise automatic general prosperity often prove to be illusory.”
He calls for new economic measurements, beyond GDP, that track overall wellbeing and environmental quality.
“More than ever, in the age of AI and robotics, it is no longer possible to rely solely on the ‘invisible hand’ of the market,” he writes, calling for robust political intervention, including at the international level.
Families and young people: the social conditions for hope In a haunting passage, the pope says that “while technological successes are celebrated, the social fabric is progressively eroded, as if by a silent virus.”
He cites a 1996 U.S. bishops’ document on young adults to highlight the impact of job insecurity on the younger generation. He appeals for “a political creativity that will promote ‘work’ and place the family and coming generations at the center.”
Dependencies and societal control Pope Leo explores how new technologies exploit human weaknesses in a battle for attention, creating addictions and undermining mental health. They can also be used to exert unprecedented social control over access to credit, employment, and services.
The pope says these threats call “for clear rules, transparency, [and] the possibility of recourse and proportionate limits on the use of intrusive technologies.”
Breaking the chains of new forms of slavery Leo XIV argues that the digital economy is riddled with more or less invisible forms of servitude. It depends, he notes, on poorly paid moderators sifting through hours of disturbing content and workers extracting for a pittance the rare earth materials that power new technologies.
In paragraph 176, he concedes that the Church has only “gradually come to a deeper awareness of the gravity of these issues.” He laments that it took 18 centuries for the Church to explicitly recognize the incompatibility of slavery with innate human dignity.
“For this, in the name of the Church, I sincerely ask for pardon,” he writes.
He calls for a comprehensive effort to eliminate modern slavery, at every level of the digital economy, from the coltan pit to the anonymous payment methods used by human traffickers.
A shared responsibility The pope says that governments, businesses, educational institutions, and citizens need to work together to ensure new technologies genuinely enhance human life, rather than creating new forms of exclusion and subjugation.
Chapter five
The fifth chapter, “The culture of power and civilization of love,” considers how new technology is changing warfare. It reminds readers of the two paths before humanity: the construction of Babel through a reliance on power and pride, or the rebuilding of Jerusalem through care for humanity and the common good.
The civilization of love in the digital age Pope Leo considers how St. Paul VI’s concept of “the civilization of love” can be realized in a digital world. The task, he says, is to turn the “imposed interdependence” of social networks into “a willed and chosen solidarity.”
The culture of power The pope laments the growth of a “culture of power,” which sacrifices human life in the pursuit of strategic interests.
The normalization of war Leo XIV argues that “we are witnessing a real paradigm shift in public discourse and in decisions regarding rearmament, with a troubling revival of war as an instrument of international politics, while the very ethical principles that had previously limited its use are being eroded.”
Alongside military action, there is an information war, marked by “simplistic narratives, a friend-or-foe mentality, disinformation, and fear.”
“Today, more than ever, without prejudice to the right to self-defense in the strictest sense, it is important to reaffirm that the ‘just war’ theory, which has all too often been used to justify any kind of war, is now outdated,” he writes.
“Humanity possesses far more effective and capable tools for promoting human life and resolving conflicts, such as dialogue, diplomacy, and forgiveness.”
Force without limits Pope Leo laments widespread rearmament and the failure of efforts to reduce nuclear arsenals. He sees a new willingness to engage in war without considering the consequences. He notes that the beneficiaries include “jihadist groups, private militias, and criminal networks,” which thrive on a constant state of conflict.
Weapons and artificial intelligence The pope argues that, in warfare, final ethical judgments cannot be left to AI, however much it is supposedly imbued with human values. He says “it is not permissible to entrust lethal or otherwise irreversible decisions to artificial systems” and “no algorithm can make war morally acceptable.”
The crisis of multilateralism Pope Leo traces the rise of the “culture of power” to a weakening of multilateral institutions established after the Second World War.
A supposed political realism Leo XIV targets a mindset that ignores history, blithely believing that the 20th century’s horrors cannot be repeated. He decries this “false realism,” which leads impoverished countries to plough millions into defense while neglecting health and education.
He suggests the world could be facing “wars that are perhaps even more dangerous than those of the past, since they tend to disregard all ethical limits.”
Building the civilization of love Concerned, perhaps, that he will be accused of an “Augustinian pessimism” about human nature, Pope Leo says that goodness can flourish amid the evils of the age.
We can all do our part He pushes back against the common objection that no individual can make a meaningful difference. He unexpectedly cites the rallying cry of the “Lord of the Rings” character Gandalf to the leaders of the Free Peoples of the West ahead of a supposedly hopeless battle: “It is not our part to master all the tides of the world, but to do what is in us for the succour of those years wherein we are set, uprooting the evil in the fields that we know, so that those who live after may have clean earth to till.”
The need to disarm words Echoing his first address after his election, Pope Leo calls for verbal disarmament.
Building peace through justice The pope says that individuals can help to build peace by acting with justice toward those around them.
Adopting the perspective of victims He also calls for greater empathy with the victims of war.
Cultivating a healthy realism Instead of “false realism,” Pope Leo appeals for a “healthy realism” that takes a hard, analytical look at conflicts before seeking “viable paths for making peace.”
Reviving dialogue He says that engaging in dialogue is a prerequisite for making peace, citing Pope John Paul II’s inter-religious initiatives in the “spirit of Assisi” and Pope Francis’ engagement with Ahmed el-Tayeb, the Grand Imam of Al-Azhar.
The necessity of diplomacy and multilateralism The pope argues that “the impulsive broadcasts, aggressive rhetoric, and power politics that characterize our time” make diplomacy and multilateral platforms more important than ever. He points to the Holy See’s diplomacy as an example.
Praying and hoping He concludes that peace is ultimately a gift from God.
Conclusion
At the end of the encyclical, Pope Leo proposes what he calls “a sober yet demanding program of Christian life with which we can navigate this epochal change in the light of the Gospel.”
The Word became flesh Against the promises of transhumanism and posthumanism, the pope presents the mystery of the Incarnation. He issues an open invitation “to contemplate, in the face of the Son of God, the grandeur of humanity that shines a light also on the era of AI.”
One body in Christ He says the times demand “a Eucharistic spirituality, that is, a spirituality of ecclesial unity in love.”
“The Eucharist opens us to justice and sharing, with a preferential concern for those who are burdened by poverty or marginalization,” he writes.
The construction site of our time The pope invites Catholics to be like a “wise architect” who seeks to build up the world for the common good, inspired by longing for the Kingdom of God.
He returns, for a final time, to Nehemiah, saying the prophet offers “a striking parable of our own vocation” in the digital age.
The song of hope: the Magnificat Leo XIV closes with a meditation on the Magnificat, the Virgin Mary’s hymn of praise during a visit to her cousin, Elizabeth.
“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,” he reflects.
A brief note on footnotes
The figure most frequently cited in Magnifica humanitas is Pope Francis, followed by St. John Paul II. Some ways behind them are Benedict XVI and St. Paul VI.
The quirkiest reference is undoubtedly to J.R.R. Tolkien’s “The Lord of the Rings,” specifically the final volume, “The Return of the King.”
Other notable cited works include Viktor Frankl’s 1946 memoir “Man’s Search for Meaning,” Hannah Arendt 1951 “The Origins of Totalitarianism,” and a discourse by the 17th-century French cardinal Pierre de Bérulle, the founder of the French School of Spirituality, who was strongly influenced by St. Augustine.
I’ve spent all morning grousing about wanting to read the new encyclical while secretly hoping I could just read the Pillar summary
Thanks for the guide! Looks like a neutral, paragraph by paragraph rundown.