National Catholic Register reports on Artur Kluz, a Catholic tech investor who claims that Pope Leo XIV’s encyclical *Magnifica Humanitas* has sparked unprecedented interest in the Church’s moral vision among Silicon Valley elites. Kluz envisions a new order of Christian “knights” from the tech world to guide the Church through the age of artificial intelligence, asserting that technology is a mirror of its creators and that wisdom must prevail over power. Yet beneath this veneer of engagement lies a profound omission: the article, and the vision it promotes, remains entirely silent on the supernatural mission of the Church, the necessity of sanctifying grace, the reality of original sin, and the absolute primacy of the salvation of souls over technological progress. Instead, it reduces the Church’s role to that of a moral consultant to secular power structures—precisely the error condemned by St. Pius X in *Lamentabili sane exitu* and by Pius XI in *Quas Primas*.
The Church as Moral Consultant to Secular Power: A Modernist Reduction
The central thrust of the article—and of Artur Kluz’s project—is the idea that the Church should offer “moral vision” and “spiritual intelligence” to technologists, investors, and policymakers shaping AI. This framing implicitly accepts the post-conciliar premise that the Church’s authority is not supreme but advisory, operating within a pluralistic framework where her voice is one among many. Such an approach directly contradicts the teaching of Pope Pius XI in *Quas Primas*: “His reign, namely, extends not only to Catholic nations or to those who, by receiving baptism according to law, belong to the Church… 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 Church does not “advise” Caesar; she commands him in the name of Christ the King. To reduce her mission to providing ethical guidelines for AI developers is to deny her divine constitution as a perfect society endowed with full jurisdiction over all matters touching faith and morals—a jurisdiction that cannot be delegated, diluted, or subordinated to secular interests.
Moreover, the article’s language reveals a naturalistic anthropology. When Kluz speaks of “human dignity, the common good, solidarity, subsidiarity, justice and peace” as “foundations of Catholic social teaching,” he strips these concepts of their supernatural foundation. In authentic Catholic doctrine, human dignity flows from the fact that man is created in the image of God and redeemed by the Precious Blood of Christ; the common good is ordered toward eternal beatitude; and justice is inseparable from the virtue of religion, which renders to God what is His due. Without this supernatural horizon, “Catholic social teaching” becomes indistinguishable from secular humanism—a error explicitly condemned in the *Syllabus of Errors* (Proposition 58): “No other forces are to be recognized except those which reside in matter, and all the rectitude and excellence of morality ought to be placed in the accumulation and increase of riches by every possible means, and the gratification of pleasure.”
Silence on the Supernatural: The Gravest Omission
Nowhere in the article is there any mention of the sacraments, the state of grace, the reality of hell, the necessity of conversion, or the exclusive salvific mission of the Catholic Church. The “deepest questions” Kluz cites—“What is consciousness? What does it mean to be human? Do we have a soul?”—are treated as philosophical puzzles rather than dogmatic truths already defined by the Magisterium. The Church has always taught that man is a composite of body and soul, that the soul is immortal, that sin offends God and merits eternal punishment, and that only through Baptism and membership in the True Church can one be saved (Proposition 17 of the *Syllabus*: “Good hope at least is to be entertained of the eternal salvation of all those who are not at all in the true Church of Christ”—condemned).
By omitting these truths, the article participates in the modernist project of reducing religion to subjective experience and ethical aspiration. As St. Pius X warned in *Pascendi Dominici Gregis*, the modernists “reduce the whole of religion to sentiment” and deny that dogmas are immutable truths revealed by God. The focus on “spiritual intelligence” and “contemplation” without reference to the supernatural virtues, the infused gifts of the Holy Ghost, or the necessity of mental prayer rooted in Catholic ascetical theology is not merely incomplete—it is heretical in its implications.
The Illusion of Influence: Collaborating with the World Against the Faith
Kluz’s initiative—the “order of Christian technologists,” the Kluz Prize for PeaceTech, partnerships with SENT Ventures and The David Network—exemplifies the post-conciliar obsession with “engaging the world” rather than converting it. The Church’s mission is not to make technology more “human-centered” but to bring all men to the knowledge of the True God and to the bosom of the One True Church. As Our Lord commanded: “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” (Matt. 28:19). There is no indication that Kluz or the entities he collaborates with intend to evangelize Silicon Valley in this sense; instead, they seek to baptize technological progress with Catholic-sounding language while leaving the structures of sin intact.
This approach mirrors the false ecumenism and religious indifferentism condemned by Pope Pius IX (Proposition 18: “Protestantism is nothing more than another form of the same true Christian religion, in which form it is given to please God equally as in the Catholic Church”—condemned) and by the same pope in *Quanto conficiamur*, where he reiterated that those outside the Catholic Church cannot be saved. To welcome non-Catholics into a “Christian” order without requiring their conversion is to deny the dogma *Extra Ecclesiam nulla salus*.
The Usurper’s Encyclical: Magnifica Humanitas and the Legitimization of Apostasy
The article treats *Magnifica Humanitas*—issued by the usurper Leo XIV—as a legitimate magisterial document. Yet according to the principles laid out in the *Defense of Sedevacantism*, a manifest heretic loses his office *ipso facto*. If Leo XIV has defected from the Catholic faith by promoting religious liberty, false ecumenism, or other modernist errors (as his predecessors did), then he is not the Roman Pontiff, and his encyclicals carry no authority. To cite his words as confirmation of the Church’s moral vision is to legitimize an antipope and to participate in the abomination of desolation that has occupied the Vatican since 1958.
Furthermore, the very concept of a papal encyclical devoted primarily to AI—rather than to the salvation of souls, the propagation of the faith, or the condemnation of heresies—reveals the inversion of priorities characteristic of the conciliar sect. The Church’s primary concern is not technological governance but the eternal destiny of souls. As St. Pius X wrote in *Lamentabili* (Proposition 64): “The progress of sciences requires a reform of the concept of Christian doctrine concerning God, creation, Revelation, the Person of the Incarnate Word, and Redemption”—condemned. To suggest that AI necessitates a new moral framework is to imply that the perennial philosophy of St. Thomas Aquinas and the Church’s social teaching are insufficient—a claim that borders on heresy.
Conclusion: Wisdom Without Faith Is Folly
Artur Kluz’s vision, as presented in the National Catholic Register, is not a return to Catholic Tradition but a sophisticated adaptation of modernist principles to the digital age. It substitutes naturalistic ethics for supernatural virtue, dialogue for doctrine, and institutional influence for apostolic zeal. The real race is not “between wisdom and power,” as Kluz claims, but between the City of God and the City of Man—a battle that can only be won through prayer, penance, sacramental life, and uncompromising fidelity to the immutable deposit of faith. Until the structures occupying the Vatican are rejected and the true Church—enduring in the faithful who profess the integral Catholic faith—is recognized, all such initiatives will remain what they are: elaborate distractions from the crisis of faith, designed to reconcile the irreconcilable—Christ and Belial.
Source:
Catholic Entrepreneur: The More Powerful AI Becomes, the More People Turn to God (ncregister.com)
Date: 19.06.2026