{"id":268,"date":"2026-06-10T22:39:19","date_gmt":"2026-06-10T22:39:19","guid":{"rendered":"https:\/\/atlaslivingmedia.com\/?p=268"},"modified":"2026-06-10T22:39:19","modified_gmt":"2026-06-10T22:39:19","slug":"pope-leos-first-encyclical-is-a-game-changer","status":"publish","type":"post","link":"https:\/\/atlaslivingmedia.com\/?p=268","title":{"rendered":"Pope Leo\u2019s First Encyclical Is a Game Changer"},"content":{"rendered":"
\n

Something that has been oddly overlooked about Pope Leo XIV in digesting his first encyclical, Magnifica humanitas<\/em>, is that he is the head of the Roman Catholic Church. The volume of takes on artificial intelligence flooding the public sphere in the last few years has been so torrential that it is tempting to think of Leo as simply one more thought leader throwing his hat into the discursive ring. And secular readers will reasonably default to bracketing everything theological in the encyclical and focusing on the parts that can speak to their own concerns in an idiom they recognize.<\/p>\n

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But Magnifica humanitas<\/em>, published on May 25, is not just one AI treatise among others, nor is it merely a reflection on AI from an irreducibly theological standpoint, although it is both of those things. It is also\u2014and foremost, in my view\u2014a pastoral statement to the church that Leo leads, the most robust articulation to date of his vision for his pontificate, and an act of position-taking in the debates that have riven Catholicism since the mid-20th century and which have threatened, since the election of Leo\u2019s predecessor Pope Francis, to tear the church apart. Understanding Magnifica humanitas<\/em> as a fundamentally ecclesiological document is necessary not only to interpret the text correctly, but, counterintuitively, to grasp its most important lessons for the secular left.<\/p>\n

The reforms ushered in by the Second Vatican Council, which unfolded from 1962 to 1965, reshaped the trajectory of Catholicism more profoundly than anything since the church\u2019s definitive response to the Reformation at the 16th-century Council of Trent. Most visibly to ordinary churchgoers, Vatican II kicked off a process that led to the radical transformation of the structure of the Mass at the end of the 1960s. But the council also produced a range of official documents that, taken together, signaled the church\u2019s decision to seek a rapprochement with modernity after generations as arguably its most powerful institutional opponent. The liturgical and doctrinal changes effected by Vatican II empowered laypeople to participate more fully in the life of the church and committed the Catholic hierarchy to taking seriously the need to learn from those outside its ranks.<\/p>\n

From the beginning, Vatican II appalled Catholic traditionalists who felt that the church\u2019s identity was inextricably antimodern, and that one of its most urgent tasks was to defend the principle of hierarchical authority from the leveling impulses of the modern world. The most radical traditionalists broke formally with the church, willingly or unwillingly, in the decades after Vatican II, but many council critics remained faithful, working patiently within the church hierarchy to slow or roll back the process of reform. Pope John Paul II (who presided from 1978 to 2005) brokered a d\u00e9tente of sorts between reformists and traditionalists, but by the early 21st century the conflict had heated up again, fueled by the exposure of pervasive sexual abuse within the church, alarm at declining Mass attendance in the Global North, and the growing political salience of the church\u2019s conservative positions on key culture-war issues like abortion and homosexuality. Pope Benedict XVI (2005\u201313) made a series of controversial conciliatory gestures to traditionalists, while Francis (2013\u201325) drew their ire for his strident efforts to revive the reform spirit of Vatican II\u2014coincident with the increasing prominence of traditionalist Catholicism on the \u201cpost-liberal right\u201d in Europe and North America.<\/p>\n

Enter Leo XIV. The first American pontiff\u2019s ability to secure widespread cross-factional support at last year\u2019s conclave\u2014as well as his decision to honor the late-19th-century Pope Leo XIII, a forceful critic of the ills of industrial capitalism who also opposed efforts to \u201cmodernize\u201d the church\u2014led many observers to suspect that he intended to downplay questions about the church\u2019s internal affairs in favor of a renewed focus on Catholic social teaching. Magnifica humanitas<\/em>, however, leaves no question that Leo recognizes that even if such a compromise were theoretically desirable, it would not be practically feasible. The encyclical argues that forcefully that a church capable of addressing the world amid the turmoil for which the rise of AI serves in the text as a synecdoche must also be a church in which all its people, not only its hierarchs, take an active role in shaping its destiny. \u201cSocial Doctrine is not merely a message addressed to society,\u201d Leo writes. \u201cit is also an examination of conscience for the Church.\u201d<\/p>\n

Magnifica humanitas<\/em> begins with an introduction laying out the encyclical\u2019s core motif: the contrast between the biblical images of the building of the tower of Babel and the reconstruction of the city of Jerusalem after the Babylonian exile. Leo argues that AI restages this choice for us today, and his suggestion that AI risks serving as a modern tower of Babel is what has drawn the most attention since the encyclical\u2019s publication. But before he gives his full examination of AI, the pope devotes two long chapters to an account of the development of the church\u2019s social doctrine and its most important principles. This account is significant both for what it emphasizes and what it downplays.<\/p>\n

Leo frames the development of Catholic social teaching as the fruit of the church\u2019s willingness to approach the world open-mindedly and to listen to a diversity of voices. \u201cThe truth of the Gospel is not imposed from above, but grows over time within the concrete interweaving of lives, communities and cultures,\u201d he writes. Historians may fairly question the extent to which the original elaboration of Catholic social teaching under Leo XIII and his successors embodied this ethos, but what Leo describes is unquestionably the spirit of Vatican II, as he emphasizes: In the conciliar documents, Leo writes, history is understood as a dynamic setting in which the church \u201clearns to develop her own teaching at the service of the dignity of every person and the good of all peoples.\u201d This is also the spirit of Pope Francis. Leo unequivocally affirms the value of \u201csynodality,\u201d church jargon for collective discernment and participatory reform, which was one of the most important themes of Francis\u2019s papacy\u2014and one aspect of Francis\u2019s leadership particularly despised by traditionalists. In Magnifica humanitas<\/em>, Leo explicitly advocates \u201cthe adoption of a synodal style,\u201d which entails \u201ca culture of transparency, accountability and evaluation.\u201d<\/p>\n

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In this light, it is striking what plays little role in Leo\u2019s presentation of the church\u2019s social doctrine: its conservative teachings on gender and sexuality. He does describe \u201cinduced abortion, killing of the innocent and euthanasia\u201d as \u201cchoices that the Church considers gravely wrong\u201d and writes that the family is \u201cfounded on the enduring union between a man and a woman.\u201d But this whole field of moral theology\u2014one that many conservative Catholics consider the heart of their political philosophy\u2014is clearly peripheral to his social vision. His encyclopedic recounting of the development of Catholic social teaching entirely omits Pope Paul VI\u2019s encyclical Humanae vitae<\/em> and its further elaboration in John Paul II\u2019s \u201ctheology of the body\u201d lectures, which together helped codify a traditionalist interpretation of the church\u2019s teachings on marriage and the sanctity of life (including, most controversially, a total proscription of artificial contraception). Even Pope Francis, in his landmark social encyclical Laudato si\u2019<\/em>, included a passage warning against an attitude that \u201cwould seek \u2018to cancel out sexual difference because it no longer knows how to confront it.\u2019\u201d Despite the specious connection that some other Christian critics of technology such as Paul Kingsnorth have drawn between Silicon Valley transhumanism and the concept of transgender identity, Leo does not include any such chastisement in Magnifica humanitas<\/em>.<\/p>\n

That is not to imply that Leo secretly disagrees with any of what the church teaches about gender and sexuality. What I think Magnifica humanitas<\/em> does allow us to glean, in connection with other recent statements from Leo and the Vatican, is that the pontiff recognizes that there is intense disagreement among faithful Catholics on this issue and that the church has historically failed to entertain dissenting views in a spirit of synodality. That was the more or less explicit conclusion of a blockbuster Vatican report released in May, in which a committee convened to study controversial issues that surfaced through Francis\u2019s synodality initiatives acknowledged the church\u2019s role in perpetuating \u201cthe solitude, anguish, and stigma that accompany persons with same-sex attractions and their families\u201d and admitted harmful effects of conversion therapies promoted by Catholic groups. For his part, Leo has remarked that \u201cwe have to change attitudes before we even think about changing what the church says about any given question\u201d\u2014falling far short of endorsing doctrinal change but leaving the possibility tantalizingly open.<\/p>\n

Magnifica humanitas<\/em> builds on these gestures by including some of the most striking acknowledgments in the history of the papacy of the church\u2019s capacity to get important questions gravely wrong. The encyclical is the first to acknowledge the problem of sexual violence perpetrated in the church; in it, the pontiff endorses his predecessor\u2019s remarks to journalists: \u201cI also thank you for what you tell us about what goes wrong in the Church, for helping us not to sweep it under the carpet, and for the voice you have given to the victims of abuse.\u201d The first pope descended from enslaved Africans also issues an unprecedented apology on behalf of the church for its \u201cpast complicity and blindness in the face of the injustice of slavery.\u201d The institution\u2019s inexcusably protracted approach to the total condemnation of slavery is, for Leo, a paradigmatic example of \u201cthe Church\u2019s growth in understanding the perennial truths of Revelation that she safeguards.\u201d The human beings who make up the church, in his view, always risk failing to properly understand what God is trying to tell them.<\/p>\n

The contrast between a humble recognition of human fallibility, with an accompanying commitment to patient but diligent improvement, and a complacent and irresponsible deference to authority unites Leo\u2019s reflections on the church with his warnings about AI. The church itself, in Leo\u2019s view, also faces a choice between constructing Babel and rebuilding Jerusalem\u2014and its history illustrates the necessity for all human communities, religious or otherwise, to choose the latter. His chief indictment of AI is not merely that it is implicated in a profoundly unjust political-economic system or that it fails to embody creative human consciousness, although he levels those charges as well. It is that its popularization threatens to divorce vast swaths of humanity from \u201cthe genuine possibility of participating in society.\u201d The delegation of important decisions to systems designed and controlled by a wealthy few abrogates the right of all people to take a role in making history. \u201cIn Christ, we are called to cooperate in the work of creation,\u201d Leo writes, \u201crather than be disinterested observers of technological processes that limit our freedom and responsibility.\u201d<\/p>\n

Leo views the synodal church that he seeks to shepherd as a living counterweight to the world of passivity and thoughtless compliance he worries that AI is ushering in. It is an energizing vision. It is also, for the left outside of the Catholic Church, a challenging one. The church is a rarity in the contemporary world: a genuinely global institution that accompanies its adherents from birth to death, creating communities of practice oriented toward the pursuit of the most important goods in life. In the vacuum left by the Communist Party, the secular left has no equivalent. It remains to be seen to what extent Leo can complete the Vatican II project of making the church a place where all can cooperate in the work of creation. In the rest of the world, it feels like we\u2019re starting from ground zero.<\/p>\n

Read more The Contradictions of 1776<\/a><\/p>\n<\/article>\n","protected":false},"excerpt":{"rendered":"

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