Magnifica Humanitas 仁德之道
Ambrose Mong
In his fist encyclical, Magnifica Humanitas [Magnificent Humanity], released on May 25, Pope Leo XIV highlights the dignity, freedom, and vocation of the human person at a time when artificial intelligence and other digital technologies can shape our lives—both positively and negatively. Building on this challenge the pontiff emphasises the importance of building a civilisation of love and communion, not one that seeks domination and self-sufficiency.
Rooted in Chinese culture, the Confucian principle of ren [仁], or humaneness, resonates with the pope’s emphasis on balancing technological progress with moral responsibility, a parallel discussed in this article.
This formal pastoral letter states that human dignity must come first and that technology must serve humanity, not replace it. Artificial intelligence [AI] should serve the common good rather than concentrate power, deepen inequality, weaken human relationships, or be weaponised. Pope Leo warns against “dehumanisation,” asserting that no machine can ever replace the grandeur of human life.1
Echoing Leo XIII’s Rerum Novarum—which defended workers during the First Industrial Revolution—this document links Catholic social teaching to today’s digital transformation. It calls for truth, work, and freedom to be safeguarded, while emphasising a spiritual vision of humanity rooted in relationship with God, others, and creation. In parallel, Confucianism’s emphasis on li [禮], ritual propriety] acts as a guardrail against reducing humans to mere instruments.
Defending human dignity in this age of artificial intelligence, this document’s fundamental teaching is that AI is inherently non-human—it lacks physical form, emotions, and lived experience, and it cannot understand love, work, friendship, or responsibility. Thus, no matter how intelligent machines become, they cannot replace human beings made in the image of God.
Defending human dignity in this age of artificial intelligence, this document’s fundamental teaching is that AI is inherently non-human—it lacks physical form, emotions, and lived experience, and it cannot understand love, work, friendship, or responsibility
This teaching emphasises that technology must serve humanity, never the other way around. Algorithms should always be designed to serve people, not to consolidate power at the expense of human dignity. Human worth cannot be measured by algorithms or productivity, but by how technology safeguards the dignity and welfare of society’s most vulnerable members.
In this sense, it renews Pope Leo XIII’s Rerum Novarum for the age of artificial intelligence: just as capital must serve labour, algorithms must serve people. Confucianism’s yi [義, righteousness] embodies fairness and justice, not just efficiency.
Pope Leo XIV warns against perilous currents such as transhumanism and posthumanism, wherein the human person risks being dissolved into a digital construct and stripped of the divine image in which they were created.
He critiques the technocratic and utilitarian mindset that reduces human beings to mere instruments of productivity, reminding the faithful that dignity flows not from output but from being children of God.
The encyclical also speaks to the global order, cautioning against a technological cold war and instead calling for an “unarmed and disarming peace,” echoing Christ’s command to love one’s enemies.
In a bold theological move, Pope Leo XIV declares the traditional “just war” framework insufficient for the present age, urging leaders to “try peace first,” thereby placing the gospel of peace above the calculus of conflict.2 Zhongyong [中庸, the Doctrine of the Mean] is Confucianism’s caution against excess, advocating moderation and voiding extremes.
The theological foundation of Magnificat Humanitas rests on the belief that humanity is magnificent because God dwells within each of us. Human beings are to be valued for their inherent dignity, not for their productivity or utility.
He critiques the technocratic and utilitarian mindset that reduces human beings to mere instruments of productivity, reminding the faithful that dignity flows not from output but from being children of God
The encyclical concludes with Mary’s Magnificat, emphasising the Virgin’s humility and the call to build a “civilisation of love”—one in which technology serves human flourishing rather than dominating it.3
In short, AI is acceptable insofar as it remains a servant of human dignity and the common good, rather than becoming a force for domination or dehumanisation.
China’s AI governance
Pope Leo XIV’s teaching resonates with China’s emerging approach to AI governance, converging on the principle that it must be bounded by human values, serve society, and promote the common good.
In practical governance terms, China regulates AI through a layered, sector-specific system that combines national strategy with rules governing algorithms, generative AI, privacy, and content control. High-risk projects face strict ethical reviews, and enforcement is tied to existing laws such as the Personal Information Protection Law and the Cybersecurity Law.
The overall aim is to balance innovation with social stability and state oversight.4
For companies and researchers, this regulatory framework means that AI development in China operates within a strictly supervised system, where projects are evaluated for their impact on health, safety, and personal data. It is a governance model that promotes rapid AI development within a compliant framework.
Pope Leo XIV’s teaching resonates with China’s emerging approach to AI governance, converging on the principle that it must be bounded by human values, serve society, and promote the common good
Convergence and divergence
Magnifica Humanitas and China’s AI policy both reject the idea of unbounded AI development. Each emphasises accountability, fairness, transparency, and responsibility. Both warn that artifiial intelligence can harm people if abused or misused.
Pope Leo XIV anchors his teaching in moral and theological terms, focusing on the uniqueness of the human person and the danger of dehumanisation. China’s approach, by contrast, is regulatory and administrative, focusing on risk management and state surveillance.
In other words, China responds with governance and regulation, while the Church responds with moral anthropology and Catholic social teaching. Nevertheless, both China and the Catholic Church desire to keep AI powerful enough to serve the common good.
A dialogue across millennia
Pope Leo’s encyclical vision resonates with Confucian thought, particularly on the concept of ren(仁), or humaneness, cultivated to its fullest expression. In Confucian philosophy, one who embodies ren becomes a junzi (君子), a noble person rooted in moral excellence, compassion, and righteousness.
Such humanity is not passive, but is an active force that seeks the good of others, harmonizing self-cultivation with the well-being of family, society, and state. Confucius teaches that authentic humanity is inherently relational, never solitary; built through reciprocity (互惠), filial piety (孝順), and sincerity (真誠).
The pontiff’s call to enter “the construction sites of history”5—schools, communities, and even tech companies—to rebuild what is fractured, echoes the Confucian vision. Ultimately, both the Church and Confucian affirm that humanity’s greatness lies not in power or efficiency, but in loving, reciprocal, and dignified relationships.
How will you choose—surrender to the ease of algorithms, or be guided by faith and humaneness?d’s creative action. By honouring workers, we are reminded that true progress depends on valuing people above profit.
1 Leo XIV, Magnifica Humanitas, Encyclical letter, https://www.vatican.va/content/leo-xiv/en/encyclicals/documents/20260515-magnifica-humanitas.html, no.10.
2 Leo XIV, Magnifica Humanitas, no. 192.
3 Leo XIV, Magnifica Humanitas, no. 230.
4 Global AI Governance Law and Policy: China, https://iapp.org/resources/article/global-ai-governance-china. See also Position Paper of the People’s Republic of China on Strengthening Ethical Governance of Artificial Intelligence(AI), https://geneva.china-mission.gov.cn/eng/zclc/202211/t20221116_10976430.htm.
5 Leo XIV, Magnifica Humanitas, no. 241.
