VaticanNews portal (May 21, 2026) reports on an international conference titled “Preserving Human Faces and Voices” held at the Pontifical Urbaniana University, organized by the post-conciliar Dicasteries for Culture and Education and Communications. The event, framed by the upcoming encyclical “Magnifica humanitas” of the usurper Leo XIV, focused on three pillars: Responsibility, Cooperation, and Education regarding Artificial Intelligence. Speakers from tech, education, and civil society called for “global cooperation,” “moral progress,” and “critical thinking” to ensure AI serves the “common good” and human dignity. Bishop Paul Tighe emphasized “human agency” and “We-gency” – collective action to steer technology. The conference concluded with optimism that humanity can shape a future where technology serves humanity, echoing the usurper pope’s appeal. This event is a perfect specimen of the conciliar sect’s characteristic retreat into naturalistic humanism, substituting the supernatural mission of the Church with a secular ethics of “human agency” and technological stewardship, while remaining utterly silent on the only true foundation for human dignity and the common good: the Kingship of Christ and the immutable moral law.
The conference on Artificial Intelligence (AI) at the Pontifical Urbaniana University, as reported by VaticanNews, presents itself as a proactive engagement with a pressing modern issue. However, through the lens of integral Catholic faith, it reveals itself as a profound symptom of the post-conciliar apostasy: a desperate attempt to find solutions to worldly problems within a purely naturalistic framework, devoid of the supernatural truths that alone can guide humanity. The very structure and language of the event betray a Church that has abandoned its divine mandate to preach the Gospel of Christ the King and instead seeks relevance by aligning itself with secular ethical concerns and technological trends.
The Absence of Christ the King: A Naturalistic Ethical Vacuum
The most glaring omission, characteristic of the conciliar sect, is the complete absence of any reference to the Social Kingship of Jesus Christ as the sole foundation for true human dignity, justice, and the common good. Pope Pius XI, in his encyclical Quas Primas, unequivocally stated: “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 away 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.” He further emphasized that “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 that “Christ is indeed the source of salvation for individuals and for the whole.”
Instead of this divine order, the conference proposes “Responsibility, Cooperation, and Education” as mere human constructs, detached from divine law. The call for “ethical guarantees over profit” (Neil Lawrence) and “accountability” (Daniel Dzuban) sounds noble but remains utterly void of content without the immutable moral law of God. What “human dignity” are they speaking of, if not the one derived from man’s creation in God’s image and his redemption by Christ? Without this foundation, “dignity” becomes a fluid, subjective concept, easily manipulated by the very AI they seek to regulate. The Syllabus of Errors condemned the idea that “moral laws do not stand in the 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” (Proposition 56). This conference, by failing to anchor its ethics in divine revelation, implicitly endorses this condemned proposition.
“Human Agency” vs. Divine Grace: The Illusion of Self-Salvation
Bishop Paul Tighe’s emphasis on “human agency” and “We-gency” – “the agency that comes when people work together to build communities” – is a hallmark of modernist thought. It places the burden of salvation and progress squarely on human shoulders, diminishing the absolute necessity of divine grace and the Church’s supernatural mission. This echoes the modernist error condemned by St. Pius X in Lamentabili sane exitu, which rejected the idea 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 conference’s optimism that “humanity can navigate this digital frontier” and “shape a future where technology must be ‘steered’ to serve the common good” is a Pelagian fantasy.
True human agency, in the Catholic sense, is always subordinated to and empowered by divine grace. The Church’s mission is not merely to “steer” technology but to lead souls to eternal salvation, which is the only true “common good.” The conference’s focus on “critical thinking, empathy, and spiritual discernment” as educational goals (professors and UNESCO representatives) is a diluted, naturalistic version of the supernatural virtues of faith, hope, and charity, and the gifts of the Holy Ghost. Without the latter, “critical thinking” can easily devolve into rationalism, and “empathy” into mere sentimentality, both condemned by the Magisterium. The Syllabus explicitly condemned the notion that “human reason, without any reference whatsoever to God, is the sole arbiter of truth and falsehood, and of good and evil; it is law to itself, and suffices, by its natural force, to secure the welfare of men and of nations” (Proposition 3).
Cooperation Without Truth: The Ecumenical Fallacy Extended
The call for “global cooperation rooted in solidarity” and an “alliance between tech giants, policymakers, theologians, and civil society” is a direct extension of the conciliar false ecumenism. Just as the post-conciliar church seeks “dialogue” with non-Catholic religions and secular ideologies, it now extends this to the realm of technology. This “transversal alliance” (Bishop Tighe) prioritizes worldly unity over doctrinal purity and the exclusive truth of the Catholic Church.
The Church, before 1958, understood that true cooperation is only possible on the foundation of truth. The Syllabus condemned the idea that “the Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization” (Proposition 80). This conference, by seeking to “reconcile” with AI and “come to terms” with its implications through a purely humanistic ethical framework, falls squarely into this condemned error. It substitutes the Church’s prophetic voice, which calls for conversion and adherence to Christ’s law, with a managerial approach to global challenges. The “digital divide” is a concern, but the infinitely more dangerous “divide” is the one between truth and error, grace and sin, which this conference utterly ignores.
Education Without Faith: Forming “Profoundly Human” Pagans
The educational pillar, focused on “critical thinking, empathy, and spiritual discernment” and “Media and Information Literacy (MIL),” is a classic modernist reduction of education to naturalistic terms. While these skills are not inherently evil, they are utterly insufficient and even dangerous without the foundation of Catholic faith and morality. The goal of Catholic education has always been to form “alter Christus” (another Christ), not merely “profoundly human” individuals.
St. Pius X, in Lamentabili, condemned the idea that “the Church is incapable of effectively defending evangelical ethics, because it steadfastly adheres to its views, which cannot be reconciled with modern progress” (Proposition 63). The conference’s emphasis on “how to remain profoundly human” while using AI tools implicitly suggests that “being human” is the ultimate goal, rather than being a child of God and an heir to heaven. This is the “cult of man” that the Syllabus warned against. True education, as defined by the Church, involves the formation of the whole person – intellect, will, and conscience – in accordance with divine revelation, leading to the knowledge and love of God. The conference’s vision is a secularized, anthropocentric education that prepares individuals for temporal life but leaves them utterly unprepared for eternity.
The Usurper’s Encyclical: A Prophecy of Modernist Continuity
The upcoming encyclical, “Magnifica humanitas, on safeguarding the human person in the time of artificial intelligence,” attributed to Leo XIV, is presented as a significant intervention. However, given the entire trajectory of the conciliar sect, it is highly probable that this document will further entrench the modernist errors. It will likely speak of “human dignity” without defining it in terms of original sin and redemption, “responsibility” without reference to divine law, and “cooperation” without the prerequisite of true faith. It will be another example of the “hermeneutics of continuity” applied to a modern problem, attempting to fit the square peg of secular ethics into the round hole of Catholic doctrine, or more accurately, diluting Catholic doctrine to fit the secular mold.
The conference, therefore, serves as a precursor to this anticipated encyclical, setting the stage for a “Catholic” engagement with AI that is, in reality, a capitulation to secular humanism. It demonstrates that the conciliar sect has fully embraced the role of a moral consultant to the world, rather than the sole Ark of Salvation and the infallible guide for all humanity. The “abomination of desolation” continues to occupy the holy places, offering a watered-down, naturalistic “hope” that stands in stark contrast to the supernatural hope offered by the true Church.
In conclusion, this Vatican AI conference is not a sign of the Church’s vitality but a further testament to its spiritual bankruptcy. It substitutes the supernatural with the natural, divine law with human ethics, and the mission of salvation with a mission of technological stewardship. It is a call to “preserve humanity” without acknowledging that humanity can only be truly preserved and elevated through Jesus Christ, His Church, and His immutable moral law. The “dystopian future” they fear from AI is but a shadow of the true dystopia: a world, and a false church, that has forgotten God.
Source:
Think, collaborate, learn: How to preserve our humanity in the time of AI (vaticannews.va)
Date: 21.05.2026