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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 affects of AI and advanced technology on humanity, the encyclical does not place faith in oppositioin 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.
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