EWTN News portal reports: “Pope” Leo XIV (Robert Prevost) has published his first encyclical, *Magnifica Humanitas: On Safeguarding the Human Person in the Time of Artificial Intelligence*, dated May 25, 2026. The document, spanning 245 paragraphs, calls for “shared standards of social justice” in AI development, warns against a “technocratic paradigm” and an “antihuman vision,” and proposes Catholic social doctrine—dignity of the person, common good, subsidiarity, solidarity, justice—as criteria for evaluating technology. It draws heavily on post-conciliar sources, including “Pope” Francis’ *Laudato Si’*, “Pope” Benedict XVI’s *Caritas in Veritate*, and documents from the conciliar dicasteries. The encyclical addresses AI’s impact on education, economy, work, youth, human trafficking, and war, framing the choice as one between building Babel or rebuilding Jerusalem. It also includes a passage asking pardon for the Church’s historical complicity in slavery, citing this as an example of the “Church’s growth in understanding” perennial truths. The document concludes with hope for a “civilization of love.” This encyclical is not a defense of the human person but a sophisticated substitution of anthropocentric naturalism for the supernatural order, a hallmark of the conciliar apostasy that has gutted the Church of her divine mission.
The Reign of Man: A Critical Analysis of Magnifica Humanitas from the Perspective of Integral Catholic Faith
The publication of Magnifica Humanitas by the usurper Robert Prevost, who occupies the Vatican under the name “Leo XIV,” represents not a defense of humanity but its final reduction to a purely naturalistic project, stripped of all supernatural finality. This encyclical, while cloaked in the language of Catholic social doctrine, is in substance a manifesto of the very Modernism condemned by St. Pius X, a systematic replacement of the Kingship of Christ with the idolatry of “magnificent humanity.” It is the logical fruit of the conciliar revolution, which has consistently subordinated the supernatural order to the temporal, the divine to the human, and the eternal to the immanent.
The Anthropocentric Foundation: A Heresy Repackaged
The very title, Magnifica Humanitas (“Magnificent Humanity”), reveals the encyclical’s fundamental orientation. It is not Magnifica Deitas (Magnificent Divinity), nor Magnifica Gratia (Magnificent Grace), but humanity itself that is declared magnificent. This is not merely a matter of emphasis but a profound theological inversion. As Pope Pius XI unequivocally stated in Quas Primas (1925), “the Kingdom of our Redeemer encompasses all men,” and “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’s focus on “safeguarding the human person” as its central question is a deliberate evasion of the only truly central question: the salvation of souls through submission to Christ the King and His true Church.
The document’s invocation of St. Augustine’s De Civitate Dei (“Two loves have built two cities: the earthly city, the love of self even to the contempt of God; the heavenly city, the love of God even to the contempt of self”) is a masterful act of intellectual theft. Augustine’s framework is explicitly theological and eschatological; the two cities are defined by their relationship to God. Yet the encyclical extracts this quote to serve a purely immanent project of “building a civilization of love” through technological ethics and social justice. This is a raptus sacer (sacred theft), divorcing Augustine from his supernatural context to baptize a humanistic agenda. The true Augustine, as the Church has always understood him, would have recognized in this project the very amor sui usque ad contemptum Dei (love of self to the contempt of God) that he warned against.
The Technocratic Paradigm: A Smokescreen for Apostasy
The encyclical adopts and expands upon the concept of the “technocratic paradigm” from “Pope” Francis’ Laudato Si’, describing it as a vision that “seeks to reduce everything to an object to be dominated.” While the critique of technocracy may appear superficially aligned with Catholic concerns about the dehumanizing effects of modernity, the encyclical’s analysis is fatally shallow. It identifies the symptom but refuses to name the disease. The true “technocratic paradigm” is not merely a mindset of domination but the inevitable consequence of the rejection of the supernatural order, a world that has expelled God and therefore sees only matter to be manipulated.
The document warns that “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.” Yet what is this but a description of the very naturalism the conciar sect has embraced? The encyclical’s proposed remedy—”Christian humanism,” where human beings “are called to self-transcendence… through their fulfillment in love”—is a perfect expression of the Modernist heresy of immanence. As St. Pius X condemned in Pascendi Dominici Gregis (1907), Modernism teaches that “revelation was merely man’s self-awareness of his relationship to God” (Proposition 20), and that “truth changes with man, because it develops with him, in him, and through him” (Proposition 58). The encyclical’s “Christian humanism” is precisely this: a religion of human self-fulfillment, where transcendence is reduced to the horizontal plane of social relationships and technological ethics.
The Omission of the Supernatural: The Gravest Silence
The most damning feature of Magnifica Humanitas is not what it says but what it omits. There is no mention of the sacraments as the true means of grace and salvation. There is no mention of the necessity of baptism for salvation. There is no mention of the state of grace, of mortal sin, of the reality of hell, or of the final judgment. There is no mention of the Most Holy Sacrifice of the Mass as the center of Christian life. There is no mention of the true Pope, of the indefectibility of the Church, or of the duty of Catholic states to publicly profess the faith.
This silence is not accidental; it is the very essence of the conciliar apostasy. As the Syllabus of Errors of Pope Pius IX (1864) condemned, the Church has always taught that “the Church is a true and perfect society, entirely free” (denying Error 19), that “the Church has the power of defining dogmatically that the religion of the Catholic Church is the only true religion” (denying Error 21), and that “the Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization” is a condemned error (Error 80). The encyclical’s silence on these truths is a practical denial of them, a damnatio tacita (tacit condemnation) far more dangerous than explicit heresy because it is more insidious.
The Heresy of Evolution: “Growth in Understanding” and Slavery
Perhaps the most explicitly heretical passage in the encyclical is the section on slavery, where “Leo XIV” writes: “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 18 centuries for its full incompatibility with slavery to be explicitly recognized.”
This is a direct assertion of the Modernist heresy of the evolution of doctrine. St. Pius X condemned this error in the Lamentabili Sane Exitu (1907), rejecting the proposition that “divine revelation is imperfect, and therefore subject to a continual and indefinite progress, corresponding with the advancement of human reason” (Proposition 56), and that “truth changes with man, because it develops with him, in him, and through him” (Proposition 58). The Church has always taught that the deposit of faith is complete and immutable, that the Magisterium can develop the understanding of revealed truths but cannot contradict or “grow beyond” them. The claim that it took 18 centuries for the Church to recognize the full incompatibility of slavery with human dignity is not merely historically false—Popes Eugene IV, Paul III, Pius II, Leo XIII, and others explicitly condemned slavery in various forms—but is a direct assault on the infallibility and indefectibility of the Church’s Magisterium.
Furthermore, the encyclical’s request for pardon “in the name of the Church” for past complicity in slavery is a blasphemous usurpation of authority. Only the true Pope, the Vicar of Christ, can speak for the Church, and only in matters of faith and morals with the guarantee of infallibility. A manifest heretic, as Robert Prevost is by his acceptance and promotion of the conciliar apostasy, has no such authority. As St. Robert Bellarmine teaches, “a Pope who is a manifest heretic, by that very fact ceases to be Pope and head, just as he ceases to be a Christian and member of the body of the Church.” The encyclical’s performative humility is thus not merely empty but actively deceptive, masking the usurper’s lack of authority with the appearance of pastoral concern.
False Ecumenism and the “Civilization of Love”
The encyclical’s concluding vision of a “civilization of love” is the ultimate expression of the conciliar sect’s false ecumenism and religious indifferentism. This phrase, borrowed from the post-conciliar lexicon, envisions a universal brotherhood based not on the Catholic faith but on a vague humanitarianism. As Pope Pius IX condemned in the Syllabus, “it is false that the civil liberty of every form of worship, and the full power, given to all, of overtly and publicly manifesting any opinions whatsoever and thoughts, conduce more easily to corrupt the morals and minds of the people, and to propagate the pest of indifferentism” (Error 79). The “civilization of love” is precisely this: a world where all religions and ideologies coexist in a brotherhood of “shared standards of social justice,” where the unique salvific mission of the Catholic Church is dissolved into a universal humanitarian project.
The encyclical’s frequent citation of post-conciliar documents—Laudato Si’, Caritas in Veritate, the Compendium of the Social Doctrine of the Church, and dicastery notes on AI—is not merely a sign of theological continuity with the conciliar revolution but a declaration of allegiance to it. These documents themselves are tainted with Modernism, religious indifferentism, and the substitution of the supernatural order with the temporal. By grounding his encyclical in them, “Leo XIV” demonstrates that he is not the heir of Leo XIII, whose Rerum Novarum was grounded in the eternal truths of the faith, but the heir of John XXIII, Paul VI, and the entire conciliar apostasy.
The Omission of Christ the King: The Ultimate Betrayal
The encyclical’s most fundamental omission is the absence of any mention of the Kingship of Christ. In an age of artificial intelligence, where the very nature of humanity is at stake, one might expect the Vicar of Christ to proclaim the only true solution: the submission of all things—technology, society, the economy, international relations—to the sovereign lordship of Jesus Christ. Yet Magnifica Humanitas is entirely silent on this duty. It speaks of “safeguarding the human person” but not of the person’s ultimate end: the vision of God in eternal beatitude. It speaks of “justice” but not of the justice that flows from the recognition of Christ’s royal authority over all nations.
Pius XI, in Quas Primas, declared: “If rulers and legitimate superiors will have the conviction that they exercise authority not so much by their own right as by the command and in the place of the Divine King, everyone will notice how religiously and wisely they will use their authority.” The encyclical’s call for “shared standards of social justice” in AI development is a pale, naturalistic shadow of this supernatural reality. It seeks to regulate technology through human consensus rather than through submission to divine law. It is, in essence, the construction of Babel under the guise of rebuilding Jerusalem.
Conclusion: The Abomination of Desolation Speaks
Magnifica Humanitas is not a Catholic document. It is a product of the conciar sect, the abomination of desolation that occupies the Vatican, and its author is not the Vicar of Christ but a manifest heretic who has lost his office ipso facto (by that very fact). The encyclical’s anthropocentric focus, its silence on the supernatural order, its embrace of the evolution of doctrine, its false ecumenism, and its omission of the Kingship of Christ are not accidental errors but the systematic expression of the Modernist heresy that has consumed the post-conciliar structures.
The true Church, the Church of all ages, endures in the faithful who profess the integral Catholic faith, who reject the conciliar apostasy, and who await the restoration of the papal throne. As Pope Pius IX declared, “the Church has never disobeyed this divine command, the Church which always and everywhere instructs the faithful to show the respect which they should inviolably have for the supreme authority and its secular rights.” The faithful are called not to dialogue with Babel but to resist it, not to build a “civilization of love” but to work for the triumph of the Social Kingship of Our Lord Jesus Christ, the only true source of justice, peace, and the authentic dignity of the human person.
Source:
Magnifica Humanitas: Pope invokes justice to combat ‘antihuman vision’ in AI (ewtnnews.com)
Date: 25.05.2026