August 22, 2026
Reflections on Pope Leo Xiv’s Encyclical “Magnifica Humanitas”
“Preserving the Human Person in the Age of Artificial Intelligence”
In light of the growing use of AI, the Holy Father has written a magnificent encyclical to awaken us to a genuine search for the truth about humanity. He helps us discover this humanity that God has entrusted to us and that must become a magnificent humanity. He told young people during his recent visit in Madrid:
“I would like to entrust all of you with a mission: be human. Yes, be human! Men and women of flesh and blood. (…) Be human as Christ is—the perfect man, the Risen One who shares in our history at all times.”
His encyclical is about AI, but above all, it is about the greatness of the human person. And the challenge posed by the power of digital technology.
The Holy Father is acting as a shepherd and a father, and he comes to awaken us. He knows how rich our era is, and also how much it can give rise to difficulties, and that we must make choices. He is a father who speaks to us in this way and helps us embrace our era, while teaching us to use technology and the tools it produces wisely and prudently. There is a danger that humanity will fall victim to its own achievements. And as a father and a shepherd, he wanted to warn us against this—against the misuse of AI.
But he took the opportunity to accomplish several things in this encyclical. He provided a beautiful summary of the Church’s social doctrine. In this study, which begins with Leo XIII, he included a beautiful passage on human rights, demonstrating that human rights are inviolable—we have no right to infringe upon them.
Then, he showed that we cannot confuse AI with human intelligence. This is a great insight that the Holy Father offers us. He puts AI in its proper place—a “power that remains exclusively tied to data processing.” He warns us against the error of equating this artificial intelligence with human intelligence. He shows us that we cannot confuse a tool, no matter how powerful it may be, with an intelligence created by God, with the human mind:
“We must avoid the misconception of equating this type of “intelligence” with that of human beings. These systems merely imitate certain functions of human intelligence. In doing so, they often surpass human intelligence in speed and computational capacity, offering tangible benefits across many fields. Yet this power remains entirely tied to data processing. 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. 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. They may imitate language, behavior and analytical skills, or even simulate empathy and understanding, but they do not understand what they produce, for they lack the affective, relational and spiritual perspective through which human beings grow in wisdom. Even when these tools are described as capable of “learning,” their way of doing so is different from that of a human person. It is not the experience of those who allow themselves to be shaped by life and grow over time through choices, mistakes, forgiveness and fidelity. Rather, it is a form of statistical adaptation based on data and feedback, which can be very effective, but does not imply inner growth” (§ 99).
Artificial intelligence “can be a valuable tool and, at the same time, why it calls for a measured and vigilant approach.” The various functions of AI “can undoubtedly make life easier,” yet “they can also encourage excessive reliance and the search for ready-made answers, and weaken personal creativity and judgment” (§ 100).
He highlights three aspects of AI that can quickly captivate us (and let’s not be too quick to say that in monastic life we are completely detached from these):
This encyclical calls for answers—and provides them—while highlighting the greatness of the human being and the human person. It can help us shed light on the importance of the philosophy of the person, which reveals the great dimensions of humanity:
When we are tempted by the ease with which we can achieve results, we must remember that a human person loves to grow through the process of becoming, over time; loves to work over time; and loves to be creative through a process of becoming—a labor that is slow but rewarding.
“Work is a requirement of the human condition, a normal path toward maturity, development and personal fulfilment” (§ 149).
“Work remains a fundamental dimension of the human experience, for not only is it a means of sustenance, but it is also a context for expression, relationships and contributing to the community. Therefore, the problems related to work extend beyond the income necessary for family survival. A society that guarantees employment to only a small fraction of the population, despite having a high level of technical development, risks exposing many to forced inactivity, a lack of responsibility and the absence of daily tasks and stimuli, resulting in human and cultural impoverishment” (§ 154).
When AI captivates us by giving the impression of objectivity, we must remember that humans love to seek the truth, by asking questions, by being open to dialogue with others, and by adhering to the reality around them.
“The speed and ease with which answers or summaries can be obtained risk extinguishing the desire to ask questions, which is a process that bears fruit only over time” (§ 140).
“The third major challenge is intellectual and concerns wisdom. Without careful attention, an educational system lacking in a love for truth may emerge, in which an incessant flow of information replaces the essential exercise of research, reflection and discernment. As knowledge becomes increasingly fragmented, it becomes difficult to grasp reality as a whole, to ask profound questions about meaning, or to develop authentic, critical and creative thought” (§ 146).
“Let us remain faithful to the truth! In this context, it is imperative to cultivate hearts that love the truth, prefer what is right despite the most appealing content and pursue wisdom rather than immediate results. We must always keep before us the truth about God and humanity, just as Christ has revealed them to us” (§ 237).
And in contrast to the simulation of human communication, we need an anthropology of brotherhood and solidarity, a philosophy of love, that shows us what true communication is—rich and full of meaning.
“What does it mean to safeguard our humanity? The risk extends beyond the misuse of certain technologies. More gravely, the pervasive technocratic paradigm in which we are immersed, and that is amplified by the digital revolution and AI, threatens to normalize an anti-human vision. In that vision, the fullness of life is equated with having more, reducing weakness, eliminating uncertainty and exerting total control. When efficiency becomes the ultimate measure of value, human beings are tempted to see themselves as a project to be optimized rather than as persons called to relationship and communion” (§ 112).
“Let us cultivate relationships! In an era that favors speed and fragmentation, the human person still yearns to receive care and recognition from attentive minds, kind words and hands capable of tenderness. The digital culture multiplies connections and offers new opportunities for interaction; yet, the human heart retains an irrevocable need for genuine closeness” (§ 239)
The Holy Father often reminds us of the importance of true friendships—lived out in the real world, not in the virtual one—as he did in Pavia, Italy, when he told young people:
“Persevere, get involved, and try to form real friendships—not just friendships through a screen or a cell phone. Real friendships, in person! Be present! Let us all be present to each other! And in this way, we’ll discover that Jesus truly lives among us. Jesus will also be present.”
We must all join the Holy Father in reflecting on the greatness of the human person. The anthropological philosophy of the person shows us what it means for a person to grow, to progress, to be free, and to commit. To be a person implies to change, to become; therefore, we are always capable of growing and progressing. Every day we can go further.
A philosophy of personhood reveals our freedom to choose—to make genuine, human, personal, and profound choices—choices that will commit us to responsibility. We, too, may be tempted by immediate results. But we must discover what it means to be a human person who accepts to be in becoming, who appreciates the patience required to live within time, to not have everything right away, and to not understand everything. It is important to consider how much a philosophy of personhood can enlighten our path, helping us recognize that we are capable of loving, capable of knowing, capable of being responsible, of committing ourselves, and capable of educating ourselves.
