The National Catholic Register portal reports on the post-conciliar Vatican’s aspirations to position itself as a global mediator in the so-called “AI arms race,” following the release of the encyclical *Magnifica Humanitas* by the usurper Robert Prevost, known as “Pope Leo XIV.” The article presents the opinions of various experts and academics who argue that the Catholic Church — or rather, the conciliar sect occupying the Vatican — is uniquely suited to lead international cooperation on artificial intelligence due to its “moral authority,” global reach, and lack of temporal interests. The piece discusses potential diplomatic initiatives, including Vatican-hosted summits and behind-the-scenes negotiations between the U.S. and China, while acknowledging significant obstacles such as China’s reluctance and the general collapse of multilateralism. The entire premise rests on the grotesque assumption that a heretical, modernist organization that has spent seven decades systematically dismantling the Faith now possesses the spiritual authority or divine mandate to arbitrate the fate of technological civilization — an organization that cannot even define truth for itself, let alone impose it upon the nations.
The Presumption of a Apostate Institution
The foundational absurdity of this entire discussion is never addressed by any of the cited experts: the conciliar sect has no moral authority whatsoever. It is not the Catholic Church. It is a paramasonic structure that emerged from the apostatical revolution of Vatican II, an event condemned in advance by the consistent teaching of the pre-conciliar Magisterium. Pius IX, in the Syllabus of Errors (1864), condemned as error proposition 80: “The Roman Pontiff can, and ought to, reconcile himself, and come terms with progress, liberalism and modern civilization.” This is precisely what the conciliar sect has done — and continues to do — with breathtaking consistency. The very institution now claiming to mediate the AI arms race is the same institution that surrendered to every error catalogued in the Syllabus: religious liberty, the democratization of the Church, the cult of man, false ecumenism, and the subordination of divine revelation to the spirit of the age.
St. Pius X, in Lamentabili sane exitu (1907), condemned the modernist proposition that “the Church is an enemy of the progress of natural and 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 conciliar sect has embraced both of these condemned errors wholesale. Its entire post-1958 trajectory has been one of capitulation to the world — and now the world is asked to trust this very capitulation as a source of moral leadership. Quidquid recipitur, ad modum recipientis recipitur — whatever is received is received according to the mode of the receiver. An institution that has received the spirit of the world cannot transmit the spirit of Christ.
The Tower of Babel Metaphor: Weaponized Against Catholic Truth
The article notes that “Leo” returns repeatedly to the biblical metaphor of the Tower of Babel in his encyclical. This is a telling choice — not because the metaphor is inappropriate in itself, but because the conciliar sect has consistently used biblical imagery to invert Catholic doctrine. The Tower of Babel was a monument to human pride, to the attempt of man to reach heaven by his own power, without God. The Catholic Church, by contrast, was established by Christ as the only means by which man can reach heaven — through the sacraments, through obedience to the Magisterium, through the submission of human reason to divine revelation.
Yet the conciliar sect, in its encyclicals and documents, has systematically promoted the very Babel-building it now claims to oppose. Dignitatis Humanae (1965) enshrined religious liberty — the right of every man to follow his own conscience in matters of religion — directly contradicting the teaching of Gregory XVI in Mirari Vos (1832) that this opinion was “an insanity” (deliramentum). Nostra Aetate (1965) rehabilitated non-Christian religions, directly contradicting the teaching of Pius XI in Mortalium Animos (1928) that the unity of the Church cannot be achieved by “assembling together” with those who reject her authority. The conciliar sect has spent sixty years building a new Tower of Babel — a syncretistic, relativistic, man-centered pseudo-religion — and now its figurehead warns the world against the dangers of Babel. Medice, cura te ipsum — physician, heal yourself (Luke 4:23).
The “Moral Authority” That Does Not Exist
Brian Green, director of technology ethics at Santa Clara University, is quoted as saying: “The Church might be the only institution in the world that can actually lead this moral discussion on AI… There’s no other religion that’s big enough or has a central authority — there’s just nowhere else to turn to.” This statement is breathtaking in its ignorance — or its dishonesty. The Catholic Church, as founded by Christ, possesses moral authority because it is the one true Church, because its teaching is guaranteed by the Holy Ghost, because its head — the true Pope — cannot err in matters of faith and morals. But the conciliar sect possesses none of these things. It has no true Pope. It has no guaranteed teaching. It has no divine mandate. It is a human institution, no different in kind from the United Nations or the World Economic Forum — indeed, it is arguably worse, because it claims an authority it does not possess.
Pius XI, in Quas Primas (1925), taught that “the Kingdom of our Redeemer encompasses all men” and that “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.” This is the foundation of the Church’s authority — not its size, not its diplomatic corps, not its “global reach,” but the sovereign kingship of Christ over all creation. The conciliar sect has explicitly rejected this teaching. It has taught that Christ’s kingdom is not of this world, that the Church has no authority over temporal affairs, that the state has no obligation to recognize the kingship of Christ. It has, in the words of the Syllabus, embraced the error that “the Church ought to be separated from the State, and the State from the Church” (proposition 55). An institution that has renounced Christ’s kingship has no standing to speak in His name.
The Nuclear Analogy: A False Parallel
The article draws a parallel between the current AI race and the nuclear arms race of the 20th century, noting that the Vatican played a role in opposing nuclear proliferation. This parallel is deeply misleading. The Catholic Church’s opposition to nuclear weapons was grounded in the natural law and in the Church’s consistent teaching on just war — a teaching that predates the conciliar revolution by centuries. St. Thomas Aquinas, in the Summa Theologiae (II-II, Q. 40), established the conditions for a just war: legitimate authority, just cause, and right intention. The Church’s opposition to nuclear weapons was an application of these principles to a new technology.
But the conciliar sect has abandoned the just war tradition. Gaudium et Spes (1965) introduced a new, sentimentalist approach to war and peace that effectively rendered the just war doctrine meaningless. The conciliar “popes” have made vague pronouncements against war without ever applying the rigorous moral analysis that the tradition demands. John Paul II’s opposition to the Iraq War, for example, was based not on a careful application of just war criteria but on a general pacifism that has no foundation in Catholic teaching. The conciliar sect’s “opposition” to nuclear weapons is of the same character — sentimental, inconsistent, and devoid of doctrinal substance.
Moreover, the article’s suggestion that the Vatican could host talks between the U.S. and China on AI is laughable in light of the Vatican’s actual diplomatic record. The Holy See’s agreement with China on bishop appointments — first signed under the antipope Francis and renewed since — was a betrayal of the underground Catholic Church in China, a surrender of the Church’s independence to an atheistic, totalitarian regime. The conciliar sect has demonstrated, time and again, that it is willing to sacrifice the Faith on the altar of diplomatic expediency. Why should anyone believe that it would act differently on AI?
The Omission of What Matters Most
The most glaring omission in this entire discussion — and in the encyclical it reports on — is any mention of the supernatural order. The article discusses AI in purely naturalistic terms: economic competition, geopolitical rivalry, catastrophic risk, human dignity (understood in a purely naturalistic sense). There is no mention of the state of grace, no mention of the Last Things, no mention of the eternal destiny of the human soul. This is the hallmark of modernist theology — the reduction of Christianity to a system of social ethics, stripped of its supernatural content.
Pius X, in Pascendi Dominici Gregis (1907), identified this as the essential error of Modernism: “The whole of modernism… is made up of two elements: the one is the corruption of the intellect, the other is the corruption of the will.” The corruption of the intellect manifests itself in the denial of the supernatural, the reduction of revelation to religious experience, the evolution of dogmas. The corruption of the will manifests itself in the embrace of the world, the pursuit of relevance, the substitution of human approval for divine truth. The conciliar sect’s approach to AI is a perfect illustration of both corruptions. It reduces the Church’s mission to the promotion of “human dignity” and “the common good” — concepts that, divorced from their supernatural foundation, are empty vessels that can be filled with any content the world chooses to pour into them.
The Illusion of Neutrality
The article emphasizes that “unlike national governments, the Holy See does not have its own temporal interests and investments in AI at stake.” This is presented as an advantage — a source of impartiality and trust. But it is, in fact, a symptom of the conciliar sect’s fundamental dereliction of duty. The Catholic Church, as Pius XI taught in Quas Primas, has a duty to have temporal interests — not in the sense of seeking wealth or power, but in the sense of insisting that all temporal affairs be ordered according to the law of Christ. The Church’s “interest” is the salvation of souls, and this interest demands that the Church speak with authority on every matter that affects the moral order — including technology, including AI, including the organization of human society.
The conciliar sect’s claim to “neutrality” is not neutrality at all — it is abdication. It is the refusal to exercise the authority that Christ conferred upon the Church. It is the embrace of the error condemned by Pius IX: “The Church has not the power of using force, nor has she any temporal power, direct or indirect” (proposition 24 of the Syllabus). The Church does not claim temporal power for its own sake, but she insists — as a matter of divine law — that temporal power must be exercised in subordination to the spiritual power. The conciliar sect has abandoned this insistence, and in doing so, it has rendered itself irrelevant to the very task it now proposes to undertake.
The Man of the Moment — or the Spirit of the Age?
Brian Green is quoted as saying: “I think the Holy Spirit is involved here as far as I’m concerned.” This is blasphemy — not in the technical sense, perhaps, but in the sense that it attributes to the Holy Ghost the work of the spirit of the age. The Holy Ghost does not inspire apostasy. He does not guide an institution into error. He does not promote the conciliar revolution, with its novelties, its compromises, its systematic destruction of the Faith. The Holy Ghost is the Spirit of Truth (John 16:13), and the conciliar sect has spent sixty years promoting error.
The true “man of this moment” — if such language is to be used at all — would be a true Pope who would exercise the full authority of his office to condemn the errors of the age, to demand the submission of all men to the kingship of Christ, to insist that the development of technology be governed by the moral law. Such a Pope would not offer the Vatican as “neutral ground” for negotiations between warring powers. He would speak with the authority of Peter, and he would command — not request, not suggest, not facilitate dialogue, but command — that the nations submit to the law of God. This is what a true Pope would do. This is what the conciliar sect cannot do, because it is not the Church.
Conclusion: The Chips Are Down — But Not in the Way They Think
Charles Camosy, a moral theologian at The Catholic University of America, is quoted as saying: “When the chips are down, we can find a way to do this… Part of writing the encyclical, I think, was to try to say, ‘Hey, the chips are down.'” He is right that the chips are down — but not in the way he imagines. The chips are down not because of AI, but because of the apostasy of the conciliar sect. The chips are down because the Church has been hijacked by modernists, because the faithful have been abandoned, because the sacraments have been deformed, because the Mass has been reduced to a Protestant assembly. The chips are down because the abomination of desolation stands in the holy place (Matthew 24:15), and no amount of diplomatic initiative, no amount of “moral authority,” no amount of international cooperation can change this fundamental reality.
The world does not need the conciliar sect to mediate the AI arms race. The world needs the Catholic Church — the true Church, the Church of all ages, the Church that cannot err, the Church that speaks with the authority of Christ. Until that Church is restored — until the conciliar apostasy is ended and a true Pope occupies the Chair of Peter — all talk of the Vatican’s “moral leadership” is so much wind. Vae terrae et mari, quia descendit ad vos diabolus habens iram magnam, sciens quod modicum tempus habet — Woe to the earth and the sea, for the devil has come down to you in great fury, knowing that he has but a short time (Revelation 12:12). The conciliar sect is not the solution. It is part of the problem.
Source:
Can Pope Leo Help Stop the ‘AI Arms Race’? (ncregister.com)
Date: 12.06.2026