EWTN News portal reports (May 27, 2026) that Cardinal Fernando Chomali, “archbishop” of Santiago, Chile, offered a ten-point summary of Magnifica Humanitas, the first encyclical of the antipope Leo XIV (Robert Prevost), presented on May 25, 2026. The document addresses artificial intelligence and calls for “more rigorous ethical constraints” out of “respect for human dignity and the sanctity of life.” The “president” of the Chilean Bishops’ Conference, Archbishop René Rebolledo Salinas, praised the encyclical’s “profound resonance” with Chile’s pastoral and social challenges, particularly regarding youth vulnerability to technological addictions. He stated: “The digital environment is the natural mission territory for the new generations,” warning that “it’s not enough to turn off the screens; we must accompany them so that they may carry the light of the Gospel to this new continent.” The prelate also emphasized the Church’s role in “enlightening consciences through the Gospel and the social doctrine of the Church” against disinformation. What neither the cardinal, the “archbishop,” nor the encyclical itself dares to articulate is that the true crisis of our age is not technological but the systematic destruction of the Faith by the conciliar sect itself, which has already surrendered to the very forces of rationalism and naturalism it now pretends to critique.
The Human Person “at the Center” — But Which Person, and Under Whose Lordship?
The first principle distilled by Cardinal Chomali states: “The human person lies at the center of all technological progress.” This sounds pious, but in the mouth of a prelate belonging to the post-conciliar sect, it is a hollow abstraction. The Catholic Church before 1958 taught with crystalline clarity that the human person is only truly at the center of all things when Christ the King is publicly and socially acknowledged as the center of all creation. Pope Pius XI, in Quas Primas (1925), declared: “His reign, namely, extends not only to Catholic nations or to those who, by receiving baptism according to law, belong to the Church, even though their erroneous opinions have led them astray or discord has separated them from love, but His reign encompasses also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ.” The encyclical Magnifica Humanitas, by contrast, places the “human person” at the center without any reference to the social Kingship of Christ, without any mention of the necessity of baptism for salvation, and without the slightest acknowledgment that the conciliar sect has itself dethroned Christ from its own institutions through religious liberty, false ecumenism, and the democratization of the Church. To speak of “the human person at the center” while the conciliar sect has emptied churches, destroyed the Most Holy Sacrifice, and embraced every error condemned by the Syllabus of Errors is not merely hypocrisy — it is blasphemy.
Pius IX, in the Syllabus of Errors (1864), condemned proposition 77: “In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State, to the exclusion of all other forms of worship.” Proposition 80 went further: “The Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization.” The entire trajectory of the conciliar sect — from John XXIII through Leo XIV — is the living embodiment of these condemned propositions. Now the antipope pretends to address the ethical challenges of artificial intelligence while his own institution has spent seventy years dismantling the very moral and theological framework without which no ethical reflection can have any supernatural foundation.
The “Great Challenge” Is Not Technical — It Is Apostasy
The second point states: “The great challenge of our time is not technical but human and spiritual.” This is perhaps the most revealing sentence in the entire summary, precisely because of what it conceals. If the great challenge is “human and spiritual,” then one must ask: what has the conciliar sect done to address the spiritual crisis of our age? The answer is catastrophic. Under the successive antipopes from John XXIII onward, the conciliar structures have:
- Promoted religious liberty as a right, contradicting the perennial teaching that error has no rights (Syllabus, propositions 15, 77);
- Embraced false ecumenism, treating heretical and schismatic sects as possessing elements of sanctification, thereby denying the uniqueness of the Catholic Church as the one true Church of Christ;
- Replaced the Most Holy Sacrifice of the Mass — the Unbloody Renewal of Calvary — with a Protestantized “memorial meal” that denies the propitiatory nature of the sacrifice;
- Silenced or marginalized the Church’s traditional teaching on hell, mortal sin, and the necessity of conversion;
- Elevated the “dignity of man” to the supreme principle of social doctrine, replacing the glory of God and the salvation of souls as the primary end of human society.
St. Pius X, in Lamentabili Sane Exitu (1907), condemned the modernist proposition that “the Church is an enemy of the progress of natural and theological sciences” (proposition 57) and that “truth changes with man, because it develops with him, in him, and through him” (proposition 58). The conciliar sect has embraced the evolution of dogmas wholesale. Now it pretends to offer “spiritual” guidance on artificial intelligence — a subject on which it has no more authority than any secular technocratic body, having forfeited its claim to be the custodian of supernatural truth.
Human Dignity Without Sanctifying Grace: A Contradiction in Terms
Points 4 and 5 of the cardinal’s summary are particularly instructive: “Human dignity does not depend on productivity or capabilities” and “Fragility is not a defect that must be eliminated.” These statements, while superficially consonant with Catholic sentiment, are deployed within a framework that systematically omits the only context in which they possess supernatural meaning: the state of sanctifying grace, the theological virtues, and the redemptive work of Christ. Catholic teaching before 1958 held that man’s dignity flows from his creation in the image and likeness of God, but more profoundly from his elevation to the supernatural order through baptism and his call to eternal beatitude. The Catechism of the Council of Trent taught that man’s ultimate end is the vision of God, and that all earthly goods are ordered toward this supernatural destiny.
By contrast, the conciliar sect’s anthropology — shaped by the personalism of Karol Wojtyła and the proportionalism that infected moral theology after 1958 — reduces “human dignity” to an immanent, horizontal concept. The antipope Leo XIV speaks of “the sanctity of life” without defining what sanctity means in Catholic theology: namely, the state of grace that makes the soul a temple of the Holy Ghost. To invoke “human dignity” while remaining silent about original sin, actual grace, the necessity of confession, and the reality of mortal sin is to offer the world a counterfeit Christianity indistinguishable from secular humanism.
Pius IX condemned in the Syllabus proposition 56: “Moral laws do not stand in need of the divine sanction, and it is not at all necessary that human laws should be made conformable to the laws of nature and receive their power of binding from God.” The entire ethical framework of Magnifica Humanitas operates precisely within this condemned paradigm: it proposes “ethical constraints” on artificial intelligence derived from “human dignity” and the “common good” without grounding these concepts in the divine law, the natural law as understood by the Church, or the supernatural order. It is, in the language of Pius IX, morality without God — which is no morality at all.
The “Common Good” of the Conciliar Sect Is the Good of the World
Point 3 declares: “Artificial intelligence must be placed at the service of the common good.” But what does the conciliar sect understand by the “common good”? Since 1958, the structures occupying the Vatican have consistently redefined the common good in terms borrowed from secular liberalism and the United Nations: economic development, environmental sustainability, religious pluralism, and “human rights” understood as autonomous individual entitlements. The Catholic understanding of the common good, articulated by Leo XIII in Rerum Novarum and by Pius XI in Quadragesimo Anno, is radically different: it is the social condition that allows men to attain their supernatural end, which requires the public recognition of Christ the King, the protection of the family as a natural and sacred institution, and the subordination of economic activity to moral law.
Pius XI, in Quas Primas, was explicit: “The state is happy not by one means, and man by another; for the state is nothing else than a harmonious association of men.” And further: “Let rulers of states therefore not refuse public veneration and obedience to the reigning Christ, but let them fulfill this duty themselves and with their people, if they wish to maintain their authority inviolate and contribute to the increase of their homeland’s happiness.” The encyclical Magnifica Humanitas contains not a single reference to the social Kingship of Christ, not a single call for nations to submit to the law of the Gospel, not a single mention of the Church’s divinely given authority to teach, govern, and sanctify. Its “common good” is the common good of Babel — a world united not in Christ but in technological progress.
“No AI Can Replace Human Experience” — But the Conciliar Sect Has Replaced the Supernatural
Point 6 states: “No artificial intelligence can replace human experience.” This is trivially true and profoundly misleading. The conciliar sect has already replaced what is infinitely more important than “human experience”: it has replaced the supernatural life of grace with naturalistic pastoral care, the Most Holy Sacrifice with a Protestant commemoration, the sacramental system with therapeutic “accompaniment,” and the preaching of hell and judgment with a perpetual affirmation of God’s “mercy” — understood not as the remission of sins through the sacrament of confession but as unconditional acceptance of every deviation from the divine law.
Archbishop Rebolledo stated: “It’s not enough to turn off the screens; we must accompany them so that they may carry the light of the Gospel to this new continent.” This language of “accompaniment” is the signature rhetoric of the conciliar sect since the pontificate of Bergoglio. It means, in practice: do not preach conversion, do not speak of sin, do not demand repentance — merely “walk with” people in their errors and hope that the “spirit of the times” will somehow lead them to Christ. This is the antithesis of the apostolic mandate: “Preach the word: be instant in season, out of season: reprove, entreat, rebuke in all patience and doctrine” (2 Tim. 4:2). The conciliar sect has abandoned this mandate, and now it proposes to evangelize the “digital continent” with the same empty, accomplices rhetoric that has produced the most catastrophic decline in Catholic practice in history.
Truth as a “Common Good” — But the Conciliar Sect Has Betrayed the Truth
Point 7 declares: “Truth is a common good that must be protected.” This statement, coming from a cardinal of the concilar sect, is breathtaking in the audacity of its self-contradiction. The post-conciliar structures have systematically undermined the very concept of objective, unchanging truth. The Declaration Dignitatis Humanae (1965) — a document of the conciliar sect, not of the Catholic Church — proclaimed religious liberty as a right rooted in the dignity of the human person, thereby implicitly denying the Church’s traditional teaching that the Catholic religion alone is the true religion and that the State has a duty to profess and protect it. Pius IX condemned this error in proposition 21 of the Syllabus: “The Church has not the power of defining dogmatically that the religion of the Catholic Church is the only true religion.”
Moreover, the modernist heresy condemned by St. Pius X in Lamentabili included the proposition that “truth changes with man, because it develops with him, in him, and through him” (proposition 58). The entire “hermeneutic of continuity” promoted by Benedict XVI (Ratzinger) and the “paradigm shift” embraced by Bergoglio are applications of this condemned principle. Now Leo XIV speaks of “protecting truth” in an era of disinformation — but the greatest source of disinformation in the world today is the conciliar sect itself, which has spent seven decades telling the world that the Church has “developed,” “grown,” and “matured” beyond the “rigid” doctrines of the past.
Rebolledo stated: “The Holy Father is clear: a technology that seeks only economic gain constructs a new Babel that sacrifices the most vulnerable.” This is a remarkable statement. The original Babel was a tower built by men who sought to make a name for themselves in defiance of God. The concilar sect has constructed a far more imposing Babel: a global institution that speaks of “human dignity,” “the common good,” and “the sanctity of life” while systematically denying the supernatural truths upon which alone these concepts have any meaning. Magnifica Humanitas is not a critique of Babel — it is another floor on the tower.
“Freedom Is Threatened by New Forms of Control” — But the Conciliar Sect Has Embraced Every Form of Tyranny
Point 9 warns: “Freedom is threatened by new, invisible forms of control.” One might ask: freedom for what? The Catholic understanding of freedom is not the liberal notion of autonomous choice. As the Church taught before 1958, true freedom is the capacity to choose the good — and the greatest good is the salvation of one’s soul. Liberty of conscience, understood as the right to profess any religion or none, was condemned by Gregory XVI in Mirari Vos (1832) as “a pestilence” and by Pius IX in the Syllabus (proposition 15): “Every man is free to embrace and profess that religion which, guided by the light of reason, he shall consider true.”
The conciliar sect’s obsession with “freedom” as an abstract value, detached from the obligation to seek and profess the true faith, is itself a form of the very tyranny it purports to critique. By refusing to preach the necessity of the Catholic faith for salvation, by refusing to condemn error, by refusing to exercise its divinely given authority to judge the world, the conciliar sect has delivered the faithful into the hands of the most subtle and pervasive form of control ever devised: the control of a counterfeit Christianity that simulates the language of the Gospel while emptying it of all supernatural content.
“Peace and the Civilization of Love” — The Conciliar Substitution for the Social Kingship of Christ
The final point states: “Peace and the civilization of love constitute the true alternative to technological power.” This phrase — “civilization of love” — was a favorite of Karol Wojtyła (John Paul II) and represents the quintessence of the conciliar sect’s substitution of naturalistic sentiment for supernatural doctrine. Pius XI, in Quas Primas, taught that peace is only possible through the social reign of Christ: “Then at last, so many wounds can be healed, then there will be hope that the law will regain its former authority, sweet peace will return again, swords and weapons will fall from hands, when all willingly accept the reign of Christ and obey Him, and every tongue will confess that our Lord Jesus Christ is in the glory of God the Father.”
The “civilization of love” proposed by the conciliar sect is not the Kingdom of Christ on earth — it is a horizontal, immanent utopia built on dialogue, tolerance, and “human fraternity.” It is, in the language of the Syllabus, the condemned error of proposition 80: reconciliation with “progress, liberalism and modern civilization.” To propose “peace” and “love” without the Cross, without the Most Holy Sacrifice, without the preaching of repentance and the necessity of baptism, is to build on sand — and the flood of secularism, relativism, and apostasy that has engulfed the conciliar structures for seven decades is the proof that the house has fallen.
The Omission That Condemns: Silence on the True Crisis
What is most revealing about both Cardinal Chomali’s summary and the reported reactions of the Chilean “bishops” is not what they say but what they omit. There is no mention of:
- The social Kingship of Christ and the duty of nations to profess the Catholic faith;
- The necessity of baptism for salvation and the reality of the supernatural order;
- The Most Holy Sacrifice of the Mass as the center of Christian life;
- The sacrament of confession and the reality of mortal sin;
- The existence of hell and the necessity of final perseverance in grace;
- The Church’s divinely given authority to teach, govern, and sanctify — and the duty of the faithful to obey;
- The conciliar sect’s own responsibility for the destruction of faith, the ruin of souls, and the apostasy of nations;
- The invalidity of the post-conciliar “Mass” and the sacrilegious nature of “Communion” received in the conciliar structures;
- The obligation of Catholics to reject the authority of the antipopes and the entire conciliar edifice.
This silence is not accidental. It is the defining characteristic of the conciliar sect: it speaks endlessly about “man” while remaining silent about God; it preaches “dignity” while denying grace; it proclaims “truth” while teaching error; it offers “peace” while waging war against the Faith once delivered to the saints.
St. Pius X, in Pascendi Dominici Gregis (1907), described the modernist as one who “puts the foundation of religious philosophy in that false doctrine which is called agnosticism” and who “lays the foundation of religious science in the doctrine of immanence.” Every word of Magnifica Humanitas and every reaction reported in this article flows from this agnostic, immanentist foundation. The “human person” is at the center — not Christ. “Human dignity” is the measure — not the divine law. “Human experience” is the criterion — not revelation. “The common good” is the goal — not the glory of God and the salvation of souls.
Conclusion: A Document Worthy of the Anti-Church
Magnifica Humanitas is not a Catholic encyclical. It is a technocratic-ethical document produced by a paramasonic structure that has occupied the Vatican since 1958 and that has systematically dismantled the Catholic Church from within. Its author, the antipope Leo XIV, possesses no authority to teach, govern, or sanctify. Its content, while superficially employing Catholic vocabulary, is constructed entirely within the framework of modernist immanence and naturalistic humanism condemned by every pope from Gregory XVI to Pius XII.
The Chilean “cardinal” and “archbishop” who praise this document are not shepherds of Christ’s flock — they are functionaries of the abomination of desolation. Their concern for “young people” and “technological addictions” is a distraction from the true addiction of our age: the addiction of the conciliar sect to the world, the flesh, and the devil. Their call to “carry the light of the Gospel to this new continent” is a mockery, for they have extinguished the Gospel in their own structures and replaced it with the dim, flickering candle of secular ethics.
The true alternative to technological power is not the “civilization of love” of the conciliar sect — it is the social Kingship of Our Lord Jesus Christ, publicly and officially recognized by every nation, every institution, and every soul. As Pius XI taught: “The peace of Christ in the Kingdom of Christ.” Until that kingdom is restored — until the Most Holy Sacrifice is offered again on every altar, until the true Faith is preached without compromise, until the conciliar sect is exposed and rejected for the apostate edifice it is — no amount of “ethical constraints” on artificial intelligence will avail anything for the salvation of souls.
Ad maiorem Dei gloriam — not the glory of man, not the “dignity” of man, but the glory of God alone.
Source:
Cardinal highlights 10 key points to understand Magnifica Humanitas (ewtnnews.com)
Date: 27.05.2026