Fr John-Francis Friendship reviews Pope Leo’s encyclical letter…
For an atheist and leading political commentator to refer to the Pope as “My new hero” should make anyone sit up and take notice. Alastair Campbell was referring to Leo XIV’s new Encyclical on artificial intelligence (AI) – which he addresses ‘to all Christians and to men and women of goodwill’ [16] – for the world is his context.
Leo’s c.42,000-word Encyclical provides a prophetic assessment of the dangers of the digital revolution in general and of AI in particular showing that the Church is in the forefront in facing their ethical and moral challenges. And, as has been pointed out, the Papacy may speak with the Western world’s most authoritative voice.
Whilst he is not against technology, Leo draws on centuries of Catholic theology and social teaching (CST) to emphasise our inherent grandeur and dignity – hence the title: ‘Magnificent Humanity’ and subtitle, On Safeguarding the Human Person in the time of Artificial Intelligence, which provides a clear indication of the Pope’s intent.
It marks the 135th anniversary of Leo XIII’s Encyclical, Rerum Novarum, and it’s clear how closely the present Leo follows his predecessor’s social concerns. Just as Rerum addressed the ‘new things’ brought about by the Industrial Revolution and helped shape the social doctrine of the church, so Magnifica Humanitatis tackles similar topics by drawing on the long history of the church’s social teachings.
St. Augustine’s notion of the ‘two cities’ – the City of God and the City of Man – forms a constant theme. Apart from the witness of scripture, Leo draws on the Church Fathers and history of developments up to the modern era which, together, have developed the Church’s Social Teaching in service of the common good.
‘… given the great variety of historical situations, it is unrealistic to think that the Church’s social doctrine can propose a single response validated all contexts.’ [26]
Leo points out that at least two insights remain relevant today: the primacy of human labour over any mindset focused solely on finance or productivity … and the inseparable link between proclaiming the gospel and pursuing a more just social order. [30]
Pope Paul VI’s most demanding legacy is that as long as there are people in the world who are excluded from the development befitting human dignity, the Christian community cannot be content with the theoretical proclamation of peace. Rather, beginning where people are marginalised, it must allow the gospel to pass judgement on those economic and political structures which, as John Paul II would remind us later, can become veritable structures of sin. As a result, no person or people will be treated as expendable in the processes of development. [36]
Benedict XV1 placed charity at the centre of his analysis saying that it is “at the heart of the Church’s Social Doctrine” providing that it is always united with truth.
‘the truest response to the love of the heart of Jesus is concrete love for our brothers and sisters … ‘ [45]
Leo draws on the Trinitarian and Incarnational nature of our Faith, themes which determine much of his teaching.
“Every human person possesses an infinite dignity, inalienably grounded in his or her very being, which prevails in and beyond every circumstance, state, or situation the person may ever encounter …” Because the love of God is infinite and unconditional in the sense that even if we search endlessly, we will never find anything that can erase or deny it. [53]
The plight of underpaid women workers and children at the service of technology is highlighted as it forms a hidden slavery caused by human trafficking. Leo stresses that God doesn’t intend our gifts to be used for the benefit of a select few. ‘… Social action reaches its fullness when it is directed towards this shared good, just as a person’s moral action finds its fulfilment in the choice of the true good’ [60]. This emphasis underpins his teaching to the extent it requires ‘the ability to forego immediate benefits in order to create opportunities for others in the future, and a willingness to challenge habits and privileges … when they prevent others from living with dignity [75].
He points out that AI doesn’t undergo experiences, cannot judge good and evil, grasp the ultimate meaning of situations or bear responsibility for consequences. We must not entrust an algorithm ‘with the power to select who is worthy or not without anyone bearing responsibility for that judgement’ for that is to ‘hand over the task of redefining the boundaries of human possibilities [103]. AI is ‘morally neutral’ but its creators can shape the way it responds.
The notion of ‘disarming’ AI runs through the document which involves ‘discrediting the assumption that technical power automatically confers the right to govern’. [110]
The quality of a civilisation is measured not by the power of its means, but by the care it is able to offer, by its ability to recognise the other as a face not merely as a function. [114]
Leo reminds us that we become most fully human when we become more than human, when we let God bring us beyond ourselves to realise the fullest truth of our being [128]. He poses questions about how the digital world can help or harm us – not least as war is once again seen as a simple way of solving problems whilst agreed norms for resolution are being eroded and technology is being used to create a supporting narrative.
The Church has a responsibility and duty to engage in creative, critical dialogue with science and technology. To pose the deeper questions which technology itself may overlook in its self-absorbed quest for growth and development. He maintains that economic freedom is not absolute but must be measured against the common good and human dignity, criticising the ‘trickle-down economy’ and questioning the place of cryptocurrencies and concentration of wealth in fewer hands able to control development. The needs of families and young people should be the paramount concern. [165-168]
Questions concerning war and peace are also raised. ‘No algorithm can make war morally acceptable.’ [198], Leo points out that “might makes right” is becoming the mantra of world leaders and the dependence on military solutions affects the poorest the most. War is now being seen as acceptable.
Whether Christian or not the value of Catholic Social Teaching is revealed and recognised by many who are grateful for its insights and reminder that all progress must be at the service of Magnifica Humanitas – not least those in most need.
… it is not enough for artificial intelligence to make us more efficient or connected; it must also serve to build a universal human family, with shared rights and duties, where digital proximity becomes a real opportunity for encounter and mutual care. [187]
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(Highlights from the Encyclical are available from: [email protected])
