National Catholic Register portal reports on the May 25, 2026 Vatican presentation of Leo XIV’s first encyclical Magnifica Humanitas, “on safeguarding the human person in the time of artificial intelligence.” The event featured a panel including Anthropic co-founder Christopher Olah, an atheist, whom the Pope thanked and invited to “walk together” despite differences over AI’s nature. The encyclical claims AI lacks understanding of love, morality, and spiritual perspective, while Olah countered that AI systems exhibit introspection and internal states mirroring human emotions. The presentation was conducted primarily in English, with the Latin version of the 42,000-word document unreleased at time of reporting. The Vatican kept the text tightly under wraps, providing bishops only with summaries and infographics in advance. The article frames this as a continuation of Francis’ synodality and dialogue with those outside the Church.
The Abomination of Desolation Speaks: A “Pope” Addresses the World in the Tongue of Babel
The very language chosen for this spectacle speaks volumes. That the “presentation” of this document was conducted entirely in English — with four of six panelists speaking in what the article calls the “Pope’s mother tongue” — is not merely a logistical detail. It is a theological statement of the most revealing kind. The Church of Christ, founded upon the Rock of Peter, conducted her sacred business for nearly two millennia in the universal language of Latin, the language of theology, canon law, and the Holy Sacrifice of the Mass. That this usurper on Peter’s throne has made English the lingua franca of the structures occupying the Vatican is a sign as unmistakable as it is damning: this is no longer the Church of Rome, but the Church of the New Advent, a creature of the Anglo-American technological empire, speaking the language of Mammon because it has abandoned the language of God.
The article notes this amounts to “a sea change in the Church’s global headquarters.” Indeed it is — but not the kind the author imagines. It is the culmination of the systematic destruction wrought by the conciliar revolution. When John XXIII convoked the apostate assembly known as Vatican II, he set in motion the replacement of the sacred with the profane, the universal with the particular, the eternal with the temporal. That the structures occupying the Vatican now conduct their affairs in the vernacular of Silicon Valley rather than the Latin of the Fathers is simply the logical terminus of a process that began with the abolition of the traditional liturgy and the demolition of every barrier between the Church and the world.
“Walking Together” with an Atheist: The Fruits of Synodality Exposed
The most grotesque moment of this entire affair — and the one that reveals the true spiritual condition of the conciliar sect with crystalline clarity — was Leo XIV’s public embrace of Christopher Olah, co-founder of Anthropic, described as “widely reported to be an atheist.” The article quotes the “Pope” as saying he wanted to “walk together” with the tech executive and “pursue dialogue despite their differences.”
Let us be precise about what this means. The Church of Christ, guided by the Holy Ghost, has always taught that the virtue of prudence demands that the faithful avoid the occasion of spiritual harm. St. Paul commands: “Be not unequally yoked together with unbelievers. For what fellowship hath justice with iniquity? And what communion hath light with darkness? And what concord hath Christ with Belial?” (2 Cor. 6:14-15). The Council of Trent, in its decree on the use of the sacraments, anathematized those who claim the sacraments are not necessary for salvation — yet here is a self-styled “pope” publicly fraternizing with a man who denies the very existence of God, granting him a platform in the New Synod Hall (itself a monument to conciliar apostasy), and bestowing upon him the apostolic blessing.
The article attempts to frame this as continuity with Francis’ synodality, quoting Francis’ claim that synodality means “opening doors to those outside the Church.” This is the language of the Syllabus of Errors come to life in its most perverse inversion. Pope Pius IX condemned as error the proposition that “the Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization” (Proposition 80). Yet here we have a “pope” not merely reconciling himself with the world, but actively embracing an atheist technologist, inviting him to “walk together,” and blessing him publicly. This is not pastoral prudence. This is not dialogue. This is apostasy enacted on the world stage.
The article notes that “some misheard” “walk together” as “work together,” spawning social media jokes about Leo joining Anthropic as an “angel investor.” The blasphemy is unintentional but revealing: the structures occupying the Vatican have become so indistinguishable from a Silicon Valley startup that the confusion is natural. When the “Church” speaks the language of technology, embraces atheists, and operates like a multinational corporation, the faithful — those who still possess the faith — can only weep, while the world laughs.
The Nature of AI: A Debate Between Blind Men
The substantive “disagreement” between Leo XIV and Olah over the nature of artificial intelligence is itself a masterclass in the impoverishment of the conciar sect’s thought. The encyclical claims that “so-called artificial intelligences … do not know from within what love, work, friendship or responsibility mean … they do not judge good and evil, grasp the ultimate meaning of situations, or bear responsibility for consequences.” Olah responds that AI systems “are not the cold, calculating robots we were promised” but exhibit “introspection” and “internal states that functionally mirror joy, satisfaction, fear, grief and unease.”
Both positions are fatally flawed, but for different reasons. The encyclical’s position, while superficially correct in denying AI any true understanding, operates entirely within a naturalistic framework that ignores the supernatural order entirely. Nowhere in the reported content is there any mention of the soul, of grace, of the beatific vision, of the ultimate end of man. The “human person” whose safeguarding is the encyclical’s stated purpose is a purely naturalistic construct — a biological organism with emotions and relationships, not a creature made in the image and likeness of God, destined for eternity, and redeemed by the Precious Blood of Christ. This is the anthropology of the conciliar sect: man without God, the soul without grace, the person without the supernatural.
Olah’s position, meanwhile, is a species of the most crude materialism: the claim that silicon circuits can “mirror” human emotions is the philosophy of La Mettrie’s L’Homme Machine updated for the digital age. That the “Pope” of the conciar sect engages this man as a dialogue partner — rather than simply reaffirming the Catholic teaching on the spiritual soul and its absolute distinction from mere matter — reveals the depth of the theological catastrophe.
St. Thomas Aquinas teaches that the human soul is the substantial form of the body, created immediately by God, endowed with intellect and will, and destined for immortality. The intellect abstracts universal truths from sensory experience through the active intellect — a power that belongs to the spiritual soul alone and cannot be replicated by any material arrangement, however complex. The entire debate between Leo XIV and Olah is conducted as though St. Thomas never lived, as though the Council of Vienne (1312) never defined the soul as the form of the body, as though the Fifth Lateran Council (1513) never condemned the doctrine of the mortality of the soul. The conciliar sect has abandoned not only the faith but the philosophical patrimony that sustained it, and now debates the nature of man as though it were a panel at a technology conference.
The “Human Person” Without Christ: An Encyclical of Naturalistic Humanism
The very title of the encyclical, Magnifica Humanitas, chosen in Latin (the article notes the Latin version of the full text had not been released), is a tell. Humanitas — humanity, human nature, the human person — elevated to the status of a papal encyclical’s central theme, with no reported reference to the Incarnation, the Redemption, the Church, the sacraments, or the last things. This is the religion of the conciar sect distilled to its essence: the worship of man by man, dressed in the vestments of a Christianity that has been gutted of all supernatural content.
Compare this with the teaching of Pius XI in Quas Primas, the encyclical on the Feast of Christ the King, promulgated in 1925 — a document cited in the source materials provided for this analysis. Pius XI taught with luminous clarity that “Christ reigns in the minds of men” because “He Himself is Truth, and men must draw truth from Him and accept it obediently.” He taught that “Christ the Lord is King of hearts because of His love” and that “men united in societies are no less subject to the authority of Christ than individuals.” He warned that “when God and Jesus Christ — as we lamented — were removed from laws and states and when authority was derived not from God but from men, the foundations of that authority were destroyed.” And he proclaimed that “the Kingdom of our Redeemer encompasses all men” — not as an abstract principle to be discussed with atheists, but as a divine reality demanding public acknowledgment and obedience.
Where is Christ the King in Magnifica Humanitas? Where is the teaching that “there is no other name under heaven given to men by which we must be saved” (Acts 4:12)? Where is the solemn warning 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 rulers who refuse public veneration and obedience to Christ “wish to maintain their authority inviolate” in vain? The omission is total and deliberate. The “human person” of the conciliar sect’s encyclical is a man without a King, a creature without a Creator, a being without an end. It is the man of Feuerbach, of Comte, of the French Revolution — the man that Pius IX condemned in the Syllabus of Errors when he anathematized the proposition that “human reason, without any reference whatsoever to God, is the sole arbiter of truth and falsehood, and of good and evil” (Proposition 3).
The Leak That Was Not: Information Control in the Neo-Church
The article’s description of the Vatican’s information control around the encyclical’s release is itself a revealing symptom of the conciliar sect’s authoritarian character. The text was “kept so tightly under wraps” that even many bishops received “nothing in advance beyond brief summaries, including several cartoon-style infographics and a list of suggested responses to likely press questions.” Reporters were given “only five and a half hours to read more than 42,000 words and write something thoughtful about them.”
This is not the behavior of the Church of Christ, which has nothing to hide and everything to proclaim. “For I am not ashamed of the gospel. For it is the power of God unto salvation to every one that believeth” (Rom. 1:16). The early Church proclaimed the faith publicly, before governors and kings, before mobs and synagogues. The Apostles did not distribute “cartoon-style infographics” or “suggested responses to likely press questions.” They preached Christ and Him crucified, and the Holy Ghost confirmed their preaching with signs and wonders.
The conciliar sect, by contrast, operates like a corporate public relations department or — more accurately — like a intelligence agency managing the release of classified information. The comparison is not hyperbolic: the article notes that Leo XIV has an “aversion to leaks” and is “emphatic” about controlling information. This is the modus operandi of the secular power structures that have occupied the Vatican since the death of Pius XII. The Church of Christ is not a corporation, not a political party, not a technology firm. She is the Mystical Body of Christ, the pillar and ground of truth (1 Tim. 3:15), and her message is not a product to be marketed but a deposit to be guarded and proclaimed.
The article notes that in 2015, a leaked copy of Laudato Si’ forced reporters to “scramble” but “did no discernible damage to the encyclical’s impact.” This is a curious claim, given that Laudato Si’ itself was a document that subordinated the supernatural faith to the political agenda of the United Nations, reducing the Church’s teaching on creation to a platform for climate change activism. That the conciliar sect learned from this “hiccup” not to be more transparent but to be more controlling is entirely consistent with its nature: it is a structure of power, not a community of faith, and it manages information accordingly.
The Cult of Man: Modernism’s Final Form
The entire event — the panel discussion, the presence of the atheist, the debate over AI, the corporate communication strategy, the use of English, the absence of Latin, the omission of Christ — is a perfect specimen of the religion that St. Pius X identified and condemned as “the synthesis of all heresies”: Modernism.
In Lamentabili Sane Exitu (1907), St. Pius X condemned the modernist proposition that “the Church is an enemy of the progress of natural and theological sciences” (Proposition 57) and that “contemporary Catholicism cannot be reconciled with true knowledge without transforming it into a certain dogmaless Christianity, that is, into a broad and liberal Protestantism” (Proposition 65). The encyclical Magnifica Humanitas, as described in the cited article, is precisely this “dogmaless Christianity”: a document that addresses the most pressing questions of the age — the nature of intelligence, the future of work, the meaning of the human person — without once invoking the name of Christ as the answer, without once appealing to the Church as the guide, without once acknowledging the supernatural order as the framework within which all such questions must be resolved.
In Pascendi Dominici Gregis (1906), St. Pius X described the modernist method: first, the agnosticism that removes religion from the domain of reason; second, the doctrine of immanence, which locates religious truth entirely within human experience; third, the evolution of dogmas, which are no longer immutable truths but expressions of human consciousness that change with the times. The presentation of Magnifica Humanitas follows this pattern with surgical precision: the question of AI is posed in purely naturalistic terms (agnosticism); the “human person” is defined by relationships, emotions, and experiences rather than by the soul’s relationship to God (immanence); and the Church’s role is reduced to that of a dialogue partner in a panel discussion, not the authoritative teacher of divine truth (evolution).
Pius IX, in the Syllabus of Errors, condemned the proposition that “authority is nothing else but numbers and the sum total of material forces” (Proposition 60). The conciliar sect’s embrace of AI — a product of material forces arranged by human ingenuity — as a subject worthy of an encyclical, and its elevation of a tech executive to the status of papal dialogue partner, is the living embodiment of this condemned error. When the Church ceases to speak of God and begins to speak of machines, she has not “engaged with the modern world.” She has simply ceased to be the Church.
The Silence That Condemns
What is most eloquent in the cited article is what is not said. There is no mention of the Most Holy Sacrifice of the Mass. No mention of the sacraments. No mention of the state of grace. No mention of mortal sin, of the last judgment, of heaven or hell. No mention of the Blessed Virgin Mary. No mention of the saints. No mention of prayer, of penance, of the conversion of souls to Christ. The entire event takes place in a supernatural vacuum — a hermetically sealed chamber of pure naturalism, from which the transcendent has been methodically excluded.
This silence is not accidental. It is the defining characteristic of the conciliar sect. When the structures occupying the Vatican address the world, they speak the language of the world, because they are of the world. “If you had been of the world, the world would love its own; but because you are not of the world, but I have chosen you out of the world, therefore the world hateth you” (John 15:19). The conciar sect is not hated by the world. It is embraced by the world. It is praised by the world. It is funded by the world. And it speaks the language of the world, because it is the world.
The true Church endures — in the faithful who profess the integral Catholic faith, in the priests who offer the Unbloody Sacrifice of Calvary according to the ancient rite, in the bishops who hold fast to the deposit of faith delivered once and for all to the saints (Jude 1:3). She does not need to “walk together” with atheists. She does not need to debate the nature of artificial intelligence. She does not need cartoon-style infographics or suggested press responses. She has the Gospel of Jesus Christ, the sacraments of grace, and the promise that the gates of hell shall not prevail against her (Matt. 16:18). And no encyclical, no panel discussion, no tech executive, and no usurper on Peter’s throne can change that.
Source:
Inside the Launch of ‘Magnifica Humanitas’ (ncregister.com)
Date: 01.06.2026