On May 15th Pope Leo XIV published the first encyclical of his papacy, Magnifica humanitas (“wonderful humankind”). I wanted to summarize it briefly and make a few observations. I will refer to it here as MH.
MH is rather clearly and intentionally evocative of Leo XIII’s historic encyclical, Rerum novarum (“of new things”—RN) but it differs from the latter in some notable ways. Here are its themes by chapter:
Intro & Biblical Framework Two biblical images frame MH: the Tower of Babel (technology as prideful self-sufficiency that dehumanizes) versus Nehemiah rebuilding Jerusalem’s walls (shared, humble, community-oriented work with God at the center). The encyclical calls everyone to choose the “Nehemiah path.”
Chapter 1 This chapter is a lengthy survey of Catholic social teaching from Leo XIII through Francis, showing how each era produced a response to its “new things.” AI is this generation’s res novae.
Chapter 2 This chapter restates core principles, namely the foundational pillars of human dignity (rooted in being made in God’s image, not in productivity), the common good, the universal destination of goods, subsidiarity, solidarity, and social justice. Notably extends the “universal destination of goods” to include algorithms, data, digital platforms, and patents, arguing these cannot be monopolized by a few. The phrase “universal destination of goods” was first enunciated specifically in Vatican II.
Chapter 3 Technology and Power. Here His Holiness critiques the “technocratic paradigm” (efficiency and profit as the measure of all things). Warns against transhumanism and posthumanism, ideologies that treat human limitation as a bug to be fixed. Rejects the idea that AI can replace what is essentially human. Raises concern about private tech companies whose power now exceeds that of many governments.
Chapter 4 Truth, Work, and Freedom — Three specific threats:
- Truth: AI-driven misinformation endangers democracy; calls for “an ecology of communication” and stronger digital education.
- Work: Automation and AI-driven unemployment threaten human dignity; wages and meaningful work remain central moral concerns.
- Freedom: Digital addiction, behavioral manipulation, and algorithmic surveillance are described as “new forms of slavery.”
Chapter 5 Power vs. Love Here MH condemns the normalization of war, autonomous weapons systems, and the collapse of multilateralism. Calls for disarmament (including of rhetoric), diplomacy, and a “civilization of love” as the alternative to a “culture of power.”
As moral exhortation directed toward individuals, MH is often thoughtful and compelling. As a framework for political economy and governance, however, it raises significant unresolved questions. MH deviates from RN in that in the latter Leo XIII took pains to support the right to private property. MH omits that. As a guide for collective or political action, however, the omission renders it problematic.
Make no mistake, this is no minor omission. Large portions of the modern American economy depend on the creation, monetization, licensing, and protection of intellectual property and digital platforms. That includes the pharmaceutical industry and substantial chunks of the healthcare and legal sectors not to mention Google, Microsoft, and Facebook. The omission is significant because Catholic social teaching has historically balanced the universal destination of goods against an explicit defense of private property. MH appears to shift that balance toward social obligation without clearly defining the limits of legitimate ownership in the digital economy. My suspicion is that some clarifications to MH will be forthcoming soon.
RN defended private property partly because property dispersed power and protected mediating institutions against centralized authority. MH confronts a world in which digital property and network effects can instead concentrate authority at unprecedented scale. The encyclical therefore appears less concerned with property itself than with asymmetries of power emerging from informational monopolies.
Furthermore, calls for international governance introduce serious sovereignty problems for national governments. As I’ve noted before, effective world government implies global consensus and little could be clearer than that there is no such meaningful global consensus.







