E32: Magnificent Humanity, Where are You Going?

What does Pope Leo XIV actually say about artificial intelligence and why has his first encyclical generated so much discussion?

How can understanding what it means to be human help us navigate an increasingly technological world?

Join us for this month's episode of Catholicism 101 as we unpack Magnifica Humanitas alongside Quo Vadis, Humanitas – a recent document from the International Theological Commission. 

Whether you're looking for a clear summary of these landmark documents or wondering what the Church teaches about AI, this episode offers an accessible introduction to one of the most important conversations of our time.

Resources:

Magnifica Humanitas (Pope Leo XIV)

Quo Vadis, Humanitas? (International Theological Comission)

Pre-Order The Truth & The Lie: What it Means to be Human in the Age of AI | Dr. Christopher West, ThD (Sept. 2026)

Pope Leo XIV’s AI Encyclical Explained (w/ Fr. Gregory Pine)

Presentation on Magnifica Humanitas by Fr. Clinton Sensat

An Examination of Conscience for Using Artificial Intelligence

Transcript

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Hi, friends. Welcome back to another episode of Catholicism 101, Forever Learning and Living the Faith. Today, in the month of August 2026, I have an episode that I feel is very fitting, particularly for this month, because you know it's back to school month. Everyone's getting back into the swing of things. And one of the biggest conversations that has been happening as of late is the conversation around artificial intelligence, AI, especially the conversation when it comes to education. That's one I'm seeing and hearing and honestly engaging in a lot. And so that is that's today's episode. It's entitled Magnificent Humanity. Where are you going? So many people have been asking, uh, what is what does Pope Leo say about AI? Is it good or is it bad? Just give me a quick summary. What do I need to know? So, again, that's this month's episode. And when we hear the words artificial intelligence or AI, most of us go to one of two extremes. So, number one being this technology is either terrifying and it is going to destroy everything. And the other extreme being it's amazing and it's going to solve everything. So, Pope Leo being the good shepherd, uh, the the supreme pontiff of the church here on earth, the good father that he is, he has given us this new encyclical, his first encyclical, Magnifica Humanitas, meaning magnificent humanity. And it is on AI and the human person. So, in this, as always is the Catholic approach, Pope Leo invites us to a very careful discernment, um, just of understanding the real possibilities of AI, but also the real dangers of AI, um, and just technologies in general. So, in other words, he just gives us real criteria for discerning the wheat from the weeds, and he encourages not to make these blanket statements or blanket judgments of technology. So, I really want to begin by noting what this document is and what it is not. It's not an explanation of what AI is or how it works. Uh, Poplio actually says in paragraph 97, it is not his intention to offer a comprehensive treatment of what AI is, nor to give an overview of the extensive relevant literature. He says that, you know, there's enough of that, uh, both from secular research and also ecclesial research. So, as I said, Magnifica Humanitas, it is primarily a document on humanity, what makes human beings unique? And furthermore, how do we ensure that our technology serves human flourishing rather than replacing it? And as I said, Magnifica Humanitas, it translates to magnificent humanity or the grandeur of humanity. So, in this episode, I'm actually also pulling from a document recently released by the International Theological Commission just weeks actually before Leo's Encyclical. And this document is entitled Quo vadis humanitas, which translates to humanity, where are you going? So hence the title of this episode. Uh, in this document from the ITC, it serves as the theological background and foundation of Leo's encyclical. So truly they go hand in hand. Now, before I jump into the like meat and potatoes of this document, I do think I need to first address what is an encyclical. So an encyclical is this circular letter of the Holy Father, meaning it is addressed to the entire church. Um it's a big deal, and it addresses, as I said, the entire world regarding a universal concern responding to particular moments in history. So, for example, we have Saint Pope Paul VI's encyclical letter, humane vitae, on the regulation of birth and contraception being declared by the church is gravely immoral. We also have Evangelium vitae from Saint Pope John Paul II in 1995 presenting the gospel of life in a response to abortion, euthanasia, and the death penalty. So the importance of these encyclicals, and honestly, the importance of a Pope's first encyclical and the significance of Magnifica Humanitas being Pope Leo XIV's first encyclical, it can really be summarized in his chosen name as Leo and his first words to the universal church as the Supreme Pontiff. Peace be with you all. Now I want to note um he chose the name Leo because he wanted to continue the legacy of Pope Leo the Thirteenth, especially his concern for the dignity of the human person and the church's engagement with the modern world. So Leo the Thirteenth asked, What happens to the human person when machines transform work? Because he addressed this in the time of the Industrial Revolution. And now in our modern day, Leo the 14th is asking, what happens to the human person when machines begin to imitate human intelligence? So now having this background, this context for what is this document, let's get into the meat and potatoes of it. So throughout this letter, Leo XIV he presents the weeds and the wheat of AI through the lens of Catholic social teaching. So it's vital to our understanding of this document to grasp these basic concepts formulated actually by his predecessor, Leo XIII. So the overarching fundamental truth that Catholic social teaching rests upon is that every human person has an unearned dignity by the gift of God being created in his image and likeness. So these are the basic principles that flow directly from that foundation of the dignity of the human person. The first one is the common good. So we are not isolated individuals, but we are all members of the human family, and our choices should contribute to the flourishing of all. The second one is solidarity. We are all connected to one another, and we are responsible for one another. So the suffering of another person is not someone else's problem, but it's a call to love, it's a call to compassion, and it's a call to action. The next principle that he directly references is subsidiarity. Decisions should be made at the most local level possible while still providing necessary support. Next, we have participation. Every person has a role to play in society. And finally, we have the preferential option for the poor and vulnerable. And this means that a society is judged by how it treats those who are most vulnerable. And progress is not authentic if it inherently comes at their expense. So, really, the ultimate question that Pope Leo is addressing in this encyclical is how does AI affect human dignity, the common good, and our responsibility towards one another? And weaved throughout the entire document, he does recognize the pros of AI, how it can serve our humanity, but he also at the same time expresses the need to ensure the safeguarding of our humanity as this technology progresses. You know, the saying we cannot throw out the baby with the bathwater, um, but we have to be very discerning and very careful. So in the midst of this, um, he does point out where this wheat is to be found. He says that human creativity is a gift from God and that our ingenuity is inherently good. But when we rely on our creativity and ingenuity and forget our dependence on God, the way that we use these good gifts becomes disordered and thereby sinful. So the question should never be can we do this, but should we do this? And will this help us become more fully who God created us to be? Again, the church is not afraid of human creativity. In fact, she actually rejoices in it because it reflects the creativity of the creator. So we are in this sense co-creators with God. As with every gift, though, it does require wisdom and responsibility. Now, some of these specific grains of wheat that he points out is the advancements in medicine and healthcare, in scientific research and human knowledge. He acknowledges that we do have wider access to information and support for personalized learning, translating languages, assisting people with disabilities, reducing repetitive tasks, and allowing workers to focus on more meaningful responsibilities and just much more. And as I said, he in each of these areas, he does give caution to where weeds can cause issue. He reminds us that AI cannot replace human wisdom. It can process information, but it can't seek truth in the fullest human sense. And that education is not just simply this transfer of information. A teacher does so much more than deliver content. So AI can help us teach, but it cannot replace the task of teachers informing human persons. He reminds us that creativity is inherently tied to meaning and to beauty. And while a machine can generate things, it cannot create things as a human being does. Truly, it can only regurgitate and rework what human beings have already done. And work has dignity because it's an expression of the human person. So the danger in AI is not using it to help us work, but the danger is in reducing humans to workers who exist only for productivity. So I just want to say very clearly that you need to know the church is not afraid of AI. She wants AI to remain a servant of the human person and not become a substitute for the human person or overtake the human person. It can refine human agencies such as critical thinking and creativity, but it cannot replace them. He urges us that we must not forget what it means to be human. And as you read the encyclical, Leo gives us some important terms that honestly sound like we're entering a philosophy classroom, but they really represent different versions of what it means to be human and the consequences of forgetting that. So the first one is what we call transhumanism. This is the belief that human beings should use technology to overcome the limitations of our current condition. Now, I want to recognize that there are different versions of transhumanism, and not every discussion of human enhancement is automatically problematic. So, for example, using medicine to heal a disease is really a beautiful expression of caring for human life. But the concern that Pope Leo brings up is when technology moves from healing human weakness to redefining what humanity itself is. So really this litmus test becomes: are we trying to create a new version of humanity because we can no longer accept what God has given us, or are we striving to become more fully who we are as humans created in the image and likeness of God? Now, this next term he uses is post-humanism. And post-humanism goes even further, and it actually suggests that humanity as we now know it is incomplete and it should be surpassed through technological development. So essentially, we view ourselves as these self-created projects and something that can be entirely reconstructed according to our own design. And if we're honest, we do see both of these things already currently in our world. And the last uh philosophy mindset term that he gives us and brings caution with is the technocratic paradigm. So this paradigm, this technocratic paradigm, it's essentially the belief that every single problem can ultimately be solved through technology. And he quickly reminds us that loneliness and broken relationships cannot be fixed by technologies. Now, these next philosophies, these next couple of philosophies and just terms that he uses are kind of a reorientation and a healing bomb for these previous ones. So the first one is Christian humanism. So it means and it declares that the human person fully alive is not the person who has maximized efficiency or power, but the person who loves, who gives, who serves, and ultimately enters into communion with God and others. It is in Christ that humanity is healed, humanity is elevated and brought to its fullness. So we can think of the resurrected Christ and of Mary's absumption. Our humanity, our body and soul, it's designed and it is destined for heaven. And technology is not the key to the pearly gates, but Jesus Christ is. Now, this last philosophical term that he gives us is multilateralism. And multilateralism, say that five times fast. It is the idea that global challenges require cooperation among all nations and peoples. And it requires dialogue, shared responsibility, and solidarity. And so whenever we speak about these dangers of AI within the wheat, the goodness of AI, um, this is this is a global challenge that we all have to work together on. Now, we can talk philosophy all day if we would so like. Uh, I know most people don't enjoy to do that, but so he Pope Leo was so good and he he recognizes that the rubber meets the road in our everyday lives. He gives us these concrete, these real life concerns where AI has a great effect on things such as education, war, the poor and the vulnerable, and our daily work. So he speaks of how AI can assist education, but as we said, it cannot replace the human act of formation. He again warns us that education cannot be reduced to just this transmission of information or just acquiring skills. It can support teachers and students, but again, it cannot replace those personal relationships and just the human accompaniment that is essential to forming persons capable of truth, of wisdom, creativity, and responsibility. And speaking of human responsibility, he reminds us when it comes to war, AI cannot be responsible. It cannot remove human responsibility for decisions involving violence and human life. No machine should ever be allowed to decide the life or the death of a human being. He recognizes that technology may change the way that wars are fought, but it cannot change the moral responsibility that human beings have for protecting life and ultimately for pursuing peace. He goes on to express that technological progress, it has to be measured by whether or not it protects human dignity, especially among those who are most vulnerable, going back to the principle of Catholic social teaching. The weakest members of society must not be left behind. Again, he repeatedly calls attention to those who bear the greatest burden of technological change. You know, workers whose livelihoods may be affected, children who need protection and formation, the elderly migrants, the poor in these marginalized communities. We have to ask who benefits and who is being forgotten, not in the sense of it's okay that these people benefit and it's totally fine that these people are forgotten, because that is the exact opposite of what he is trying to say. He's calling us to recognize the poor and the vulnerable and truly the exploitation that often happens when technological progress is made. And kind of going off those same lines, he talks about how AI should support human labor and it should not reduce humans to beings of efficiency and productivity. Again, we said work is not just this means of production, but it is a way in which human beings participate in creation. The goal of AI cannot be to replace human work. It must be that it ensures that this technology allows people to work in ways that better reflect their dignity, that better reflect the fact that we are created in the image and likeness of God, that we are co-creators, that what we do has meaning, and that we are people, we are subjects, we are not objects. And in my own reflection and conversations about this document, this section particularly struck me. Um I became aware of ways in which people are being exploited by this technology. And so uh, you know, my personal have caused me to think about how we have all of these apps um that, you know, will scan the barcode of a drink or your clothes or whatever and tell you, you know, how green is it? Meaning, you know, was it produced uh in a sweatshop or was it produced in humane working conditions? You know, is is the product actually good for you? Uh when it's not good for you, what might it affect in your health, whether it be like heart health, reproductive health, all of these things. Um, and we have all of these technologies that will tell you exactly whether or not your clothes and your drinks, your food, whether they're being produced in a sweatshop. And so I truly do feel that we need this sort of like better business bureau of AI, because I I know I would like to know how ethically sourced my AI tools are, because ultimately we are all responsible. You know, Pope Leo, he addresses so many groups of people, including scientists and researchers, these technology developers, educators, business leaders, political leaders, international organizations, families, and every person of goodwill. You know, the church's concern about AI is ultimately a concern for human people, for people, uh just especially those who are so vulnerable to being forgotten, exploited, and excluded. So again, uh I've been thinking about like, what can I do? So Pope Leo tells us what we can do while also calling on these people to uh bring about more change, bring about more awareness, and bring about more opportunities for us to participate and respecting and encouraging the flourishing and the dignity of the human person. So he invites us, uh I think to these three important postures, you know, one being humility, that technology is powerful, but it is not God. We shouldn't, we shouldn't fear it as though it has this ultimate power, but at the same time, we shouldn't worship it in the sense of believing it has every power to resolve every problem. You know, we must not become overly reliant on it, especially at the expense of relying less on God. The next posture that I think he's calling us to is clarity and discernment. You know, we must be willing to honestly recognize where our technology use is helping or harming both our own human flourishing, but also that of others. So, where have I allowed it to replace something that's proper to people? Where am I allowing it to slowly replace the very gifts that God has entrusted to me? You know, am I doing less critical thinking and just asking Chat GPT, hey, what do you do? Especially when it's a situation that you can sit and reflect on and use your brain power. And not only that, but pray with, right? And I've actually seen where focus, the fellowship of Catholic university students, they're Had posted this like examination of conscience when it comes to using AI. And so I'll be sure and post that in the show notes, the description. Um, because I think that that that's really interesting, and I think that's a beautiful um response to Poplio's call for just clarity and discerning how we use AI, how we use technology. And finally, this third posture that I believe he is asking us to renew and reinvigorate in our lives is that of solidarity. You know, the human person always comes before efficiency, convenience, and innovation. The goal in discerning how we use technology is to ensure that not only ourselves but other people are able to flourish. You know, Christ came that we may have life and have it abundantly. John 10, verse 10. And as is so appropriate, he ends the encyclical with exactly that. He ends with the mystery of the word made flesh in Jesus Christ. He reminds us that God did not save humanity by abandoning what it means to be human or by making us something less than human. He saves humanity by fully entering into it. Um, I've personally spent a bit of time reflecting on the fact uh not only that Jesus was baby and had to learn how to walk and talk, um, but you know, the fact that he had blowouts as a baby, right? You know, he had upset stomachs, he had crying fits, you know, I mean, he was fully human. He entered exactly into the mess that we all experience um just by nature of having a body, uh, and he enters into it and fully redeems it. So, again, kind of keeping all of this in mind and the fact that God fully entered into our humanity in order to redeem it, and he does not abandon a single experience. Um that is why the question of AI is not just one of technology. That is exactly why he approaches it through the lens of protecting the dignity of the human person and not only protecting, but ensuring that AI serves us. There is that real danger in the more humans advance technology, the greater the risk becomes of us being overtaken by our technology. Uh, you know, there's the show Black Mirror. Um, I've never watched it because it really scares me, but um the these are the these are the things that can be very scary, but he reminds us to not be afraid. You know, we must not be afraid. Our hope is in Christ. Um, he is already one, but he does tell us we have to cooperate and be very discerning and act according to those prayerful discernments. Because truly, the future of humanity is found in becoming more fully who God created us to be, meaning we are more and more capable of reflecting the image and likeness of God. We become more like God. And again, it is not through our use of technology or our development of technology, but it is precisely through the person of Jesus Christ. So in the last paragraphs of this encyclical, Leo calls our attention to the Blessed Virgin Mary as our perfect example of just authentic humility. You know, she had no great power, she had no great achievement on her own. You know, she did not control the future, but truly she trusted God and received his plan with humility. And she said yes. Uh, she said yes to just so much pain. And she said yes to a lifetime of unknowns, but she was not afraid, and so uh I I think it is incredibly beautiful um and telling and prophetic. Uh just that that is how he ends this, reminding us that we must not be afraid, but that we must entrust ourselves to the care of the Blessed Virgin Mary, because truly she only does what is best for us because she can only do God's will. So before I conclude with a couple of last thoughts, uh I wanted to point you to the show notes where I've got some resources linked. You know, I've got I've got the encyclical uh Magnifica Humanitas. I've got it linked there. Um, I've also got Quavadis Humanitas from the ITC, as I mentioned. I also have a link uh to pre-order a new book coming by Christopher West in September 2026. Um, and it's called The Truth and the Lie: What It Means to Be Human in the Age of AI. So I'm really looking forward to that. Uh, and I've got the link there to pre-order it. And again, it'll be coming next month. I've also got a video from Father Gregory Pine uh with Ascension, and it is about he just calls it Pope Leo's AI encyclical explained. I think he does a really, really beautiful job. I have another presentation done by a priest in Alabama, I believe. Uh Father Clinton Sensat. Uh he gives a presentation um on Magnifica Humanitas in his parish, and it was recorded. So that's available on YouTube, and I've got it linked for you there. Uh that one's also really well done. And lastly, as I mentioned, I have that examination of conscience from focus on um just how we use AI and our technologies. Uh and so uh I would really invite you to just spend some time, particularly with that, um, but in a prayerful time of how am I using technology? Um, who is who is this benefiting? Who might this be hurting? How may I be stunting my own human growth? Kind of like you tell kids when they drink coffee when they're too young, it'll stunt your growth. But in all seriousness, um, you know, I invite you, and and and in this I remind myself that we must take this into prayer. Uh we it's no good for us to learn things without taking them to our knees. So uh really the question I have for you, and the question I have for myself is magnificent people, where are we choosing to go?