The National Catholic Register reports that on May 25, 2026, the usurper Robert Prevost, styling himself “Pope Leo XIV,” released his first encyclical letter titled *Magnifica Humanitas: On Safeguarding the Human Person in the Time of Artificial Intelligence*. The document calls for “shared standards of social justice” in AI development, warns against a “technocratic paradigm,” and proposes Catholic Social Doctrine as a framework for evaluating technology. It addresses education, economy, work, human trafficking, and war, while invoking St. Augustine, St. John Paul II, and other figures. The encyclical frames the choice between technology as a tool for human flourishing or domination as a spiritual battle between building “Babel” or “Jerusalem.” Yet beneath its lofty language lies a profound betrayal of the Faith — a naturalistic, modernist manifesto that reduces the supernatural mission of the Church to secular humanitarianism, ignores the primacy of the salvation of souls, and perpetuates the very errors condemned by the true Popes.
The Usurper’s Encyclical: A Manifesto of Naturalistic Humanism Against the Kingship of Christ
The document presented as *Magnifica Humanitas* is not a Catholic encyclical. It is the product of a man who occupies the Vatican as part of the conciliar sect — an institution that has systematically dismantled the true Church since the death of Pope Pius XII in 1958. Robert Prevost, like his predecessors from John XXIII onward, holds no legitimate authority in the Church of Christ. As St. Robert Bellarmine teaches, a manifest heretic ceases to be Pope *ipso facto* and may be judged by the Church (*De Romano Pontifice*, II:30). The post-conciliar usurpers have proclaimed heresies — religious liberty, ecumenism, the evolution of dogmas — that place them outside the Church. Their documents, including this so-called encyclical, carry no binding force and merit only the scrutiny due to any heretical pronouncement: unmasking and condemnation.
The Omission of Supernatural Reality: Silence on God, Grace, and the Last Things
The most damning feature of *Magnifica Humanitas* is what it does not say. The encyclical speaks at length about “human dignity,” “the common good,” “social justice,” and “the civilization of love” — but where is Jesus Christ? Where is the Most Holy Trinity? Where is the reality of original sin, the necessity of sanctifying grace, the sacraments as the sole means of salvation, the reality of Hell, the Last Judgment, and the eternal destiny of every human soul?
The document is structured entirely around **naturalistic categories**. It addresses AI’s impact on education, the economy, work, human trafficking, and war — all temporal, earthly concerns treated in isolation from their supernatural context. The “human person” it claims to safeguard is a de-sacralized abstraction, stripped of his status as a soul created for the Beatific Vision, redeemed by the Precious Blood of Christ, and destined for eternity. This is not Catholic teaching; it is the religion of man — the “cult of man” that the true Church has always condemned.
Pius IX, in the *Syllabus of Errors*, condemned the proposition that “the science of philosophical things and morals and also civil laws may and ought to keep aloof from divine and ecclesiastical authority” (Proposition 57). Yet the entire framework of *Magnifica Humanitas* operates precisely on this principle: it treats technological development as a purely natural phenomenon to be guided by naturalistic principles of “justice” and “dignity,” with divine revelation and the supernatural mission of the Church relegated to decorative quotations.
The “Technocratic Paradigm”: A Substitute for the Battle Between the Two Cities
The encyclical borrows the term “technocratic paradigm” from the apostate Jorge Bergoglio’s *Laudato Si’* and frames the central spiritual question of the age as a choice between building “Babel” or “Jerusalem,” between “a power that claims to dominate the heavens” and “a people who work together in the presence of God.”
This is a grotesque trivialization of the true spiritual combat. St. Augustine’s *De Civitate Dei*, which the encyclical quotes, describes the conflict between “the earthly city, built on the love of self even to the contempt of God” and “the heavenly city, built on the love of God even to the contempt of self.” The true Church has always taught that this conflict is resolved not through “social justice” or “shared standards” but through the submission of every soul and every nation to the Kingship of Christ.
Pius XI, in *Quas Primas* (1925), established the Feast of Christ the King precisely to combat the secularism that removes Christ from public life. He declared: “The Kingdom of our Redeemer encompasses all men… His reign extends not only to Catholic nations… but His reign encompasses also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ.” He warned that “when God and Jesus Christ were removed from laws and states… the entire human society had to be shaken, because it lacked a stable and strong foundation.”
*Magnifica Humanitas* inverts this teaching. It treats the “technocratic paradigm” as the primary enemy — not the apostasy of nations from Christ the King, not the modernist destruction of doctrine within the conciliar sect itself, not the loss of faith and morals among the faithful. The “Babel” it warns against is technological hubris, not the rejection of God’s law. The “Jerusalem” it proposes is a city of “fraternal coexistence” — a naturalistic utopia built on “social justice,” not the supernatural society of the Church Militant leading souls to eternal salvation.
The Heresy of “Growth in Understanding” and the Evolution of Doctrine
One of the most insidious passages in the encyclical concerns slavery. The text states: “This development offers a clear example of the Church’s growth in understanding the perennial truths of Revelation that she safeguards. Although there was not always consistency in practice, there has been a continuous affirmation throughout history of the dignity of every human being, created in the image of God, even if it took eighteen centuries for its full incompatibility with slavery to be explicitly recognized.”
This is **the heresy of the evolution of dogmas** — condemned explicitly by St. Pius X in *Lamentabili sane exitu* (1907) and in *Pascendi Dominici Gregis*. Proposition 58 of the Syllabus of St. Pius X states: “Truth changes with man, because it develops with him, in him, and through him.” This was condemned as an error. The Church does not “grow in understanding” revealed truths in the sense of discovering new moral principles that contradict previous teaching. The Church’s understanding deepens, but the deposit of faith is immutable. The moral law — including the intrinsic evil of certain acts — does not evolve.
The suggestion that it took the Church eighteen centuries to recognize the “full incompatibility” of slavery with human dignity is a calumny against the true Magisterium. The Church has always taught the equal dignity of all human souls before God. The historical complexities of slavery in various societies do not constitute a failure of doctrine but a failure of practice — which is precisely what the text admits in the same breath, thereby admitting that its “growth in understanding” thesis is vacuous.
This passage reveals the modernist method: using historical relativism to undermine the immutability of doctrine, opening the door to future “developments” that may contradict any teaching currently held.
The Condemnation of the “Just War” Theory: Surrender to the Enemies of God
The encyclical states: “Today, more than ever, without prejudice to the right to self-defense in the strictest sense, it is important to reaffirm that the ‘just war’ theory which has all too often been used to justify any kind of war, is now outdated. Humanity possesses far more effective and capable tools for promoting human life and resolving conflicts, such as dialogue, diplomacy and forgiveness.”
This is **a direct repudiation of Catholic teaching on the right of legitimate defense and the just war doctrine**, which has been upheld by the Church Fathers, Doctors, and Popes throughout history. St. Augustine, whom the encyclical claims to revere, was one of the principal architects of just war theory. St. Thomas Aquinas articulated it systematically in the *Summa Theologiae* (II-II, Q. 40). The Catechism of the Council of Trent affirmed it. The right of a sovereign to defend his people against unjust aggression is a principle of natural law.
By declaring this doctrine “outdated,” the usurper places himself against the constant teaching of the Church. The alternative he proposes — “dialogue, diplomacy and forgiveness” — is not a moral principle but a **policy of capitulation** that would leave the innocent defenseless against aggressors. This is the language of the conciliar sect’s pacifism, which serves the interests of global powers while abandoning the weak to their fate.
Moreover, the encyclical’s framing of war as part of a “violent culture of power” and its warning against “opposing imperialisms” and “the race to develop evermore powerful technologies” reveals a **neutrality in the face of evil** that is itself a moral abdication. The Church has never taught that all parties in a conflict are equally culpable or that the development of defensive capabilities is inherently suspect.
The Invocation of False Authorities and the Cult of Man
The encyclical cites St. John Paul II — that is, Karol Wojtyła, a heretic and apostate who “canonized” Maximilian Kolbe (who died not for the Faith but for a fellow prisoner), promoted the Assisi gatherings of false religions, and advanced the conciliar revolution throughout his “pontificate.” To cite Wojtyła as an authority is to legitimize the very apostasy that has destroyed the Church.
The document also invokes Victor Frankl, Hannah Arendt, J.R.R. Tolkien, Giorgio La Pira, and Romano Guardini — a mix of Jewish thinkers, literary figures, and ambiguous Catholic intellectuals. This is characteristic of the conciliar method: elevating secular and heterodox voices to the level of Catholic authority, thereby **democratizing truth** and reducing the Church’s teaching to one voice among many in the marketplace of ideas.
The encyclical’s very title, *Magnifica Humanitas* — “Magnificent Humanity” — reveals its true orientation. It is not *Magnifica Dei Sapientia* (the Magnificent Wisdom of God) or *Magnifica Misericordia Domini* (the Magnificent Mercy of the Lord). It is the **cult of man** — the exaltation of humanity as the measure of all things. This is the religion of the Antichrist, which Pius IX condemned as pantheism and naturalism in the *Syllabus of Errors* (Propositions 1-7).
The “Civilization of Love”: A Naturalistic Utopia
The encyclical concludes with the hope that “the era of AI can become a time in which the Holy Spirit brings about the civilization of love in our lives.” This phrase — “civilization of love” — is a hallmark of the conciliar sect, particularly associated with Wojtyła and Bergoglio. It is a **naturalistic substitute for the supernatural reality of the Church**.
The true Church does not seek to build a “civilization of love” on earth. It seeks the salvation of souls through the preaching of the Gospel, the administration of the sacraments, and the submission of all things to Christ the King. The “peace” the Church offers is the peace of Christ — “the peace of Christ in the Kingdom of Christ,” as Pius XI declared in *Quas Primas* — not the false peace of secular humanitarianism.
The encyclical’s final invocation — “the Lord continues to make all things new” — is a distortion of the Scriptural text (Revelation 21:5). The “newness” Christ brings is not technological progress or social justice but the **new creation in grace**, the transformation of souls through the sacraments, the restoration of all things in Christ — not in artificial intelligence.
Conclusion: The Anti-Human Vision Exposed
*Magnifica Humanitas* is not a Catholic document. It is a product of the conciliar sect — an institution that has abandoned the supernatural mission of the Church in favor of naturalistic humanism, the evolution of dogmas in favor of modernist relativism, and the Kingship of Christ in favor of the sovereignty of man.
Its silence on the sacraments, the state of grace, the Last Judgment, and the eternal destiny of souls is not an oversight — it is the defining characteristic of the religion of the Antichrist. Its condemnation of the just war doctrine, its embrace of the evolution of dogmas, its elevation of secular authorities, and its reduction of the Church’s mission to “social justice” and the “civilization of love” place it squarely within the trajectory of the post-conciliar apostasy.
The true Church endures — in the faithful who profess the integral Catholic faith, in the priests who offer the Most Holy Sacrifice of the Mass according to the immemorial rite, in the bishops who hold fast to the unchanging deposit of faith. To them, the message is clear: **reject the lies of the conciliar sect, return to the immutable Tradition, and place your hope not in artificial intelligence but in the infinite wisdom and mercy of God.**
As Pius XI declared: “His reign encompasses all human nature, it is clear that there is no power in us that is exempt from this reign. It is therefore necessary that Christ reign in the mind of man… let Him reign in the heart, which, having despised desires, must love God above all and belong only to Him.”
The usurper’s encyclical offers “Magnificent Humanity.” The Church offers the Magnificent God — Father, Son, and Holy Ghost — now and forever. *Ad maiorem Dei Gloriam.*
Source:
‘Magnifica Humanitas’: Pope Leo Invokes Justice to Combat ‘Anti-Human Vision’ in AI (ncregister.com)
Date: 25.05.2026