Here are 50 quotes from Pope Leo XIV’s new encyclical Magnifica humanitas:

1. “Babel thus reveals the limits of any effort that, however grandiose, arises from self-affirmation, sacrifices human dignity for efficiency, and aspires to reach heaven without God’s blessing.” (7)
2. “Technology has the power to heal, connect, educate and protect our common home; but it can also divide, exclude and generate new forms of injustice.” (9)
3. “In the era of artificial intelligence, when human dignity is threatened by new forms of dehumanization, ours is the pressing duty to remain profoundly human.” (15)
4. “…the task that stands before us is that of being builders of communion, rather than architects of Babel.” (16)
5. “Created for relationship, every human person is planned and willed by God to enter into communion with him, with others and with creation.  Human dignity does not depend on a person’s abilities, wealth or position in life, nor on the right or wrong choices made; instead, it is a gift that precedes and transcends each person, endowed by God as an expression of his unfailing love. For this reason, the human person always remains the ‘way for the Church’ and the heart of every authentic path of integral human development.” (50)
6. “The value of persons, however, does not depend on what they achieve or produce. There are rights that apply to everyone simply by virtue of being human, and no human power can legitimately deny or arbitrarily limit them.” (51)
7. “No sin, failure, humiliation or exclusion can diminish the profound value of a human life that God has willed and called into being.” (52)
8. “For a Christian, going beyond the narrow confines of one’s own interests and committing oneself, within the limits of one’s ability, to the common good is a non-negotiable value, as is the promotion of life.” (59)
9. “Solidarity demands that decisions regarding data, algorithms, platforms and artificial intelligence take into account not only the immediate benefit for a few, but also the impact on all peoples and on future generations.” (76)
10. “Social justice is, therefore, characterized by the capacity of a social, economic and political order to allow everyone — particularly the weakest — to live a truly dignified life, without leaving anyone behind.” (77)
11. “The idea of ‘social justice’ helps us recognize that injustices do not arise solely from the wrong choices of individuals, but also from structures, mechanisms and economic and cultural systems that produce inequality almost automatically.” (79)
12. “A litmus test for social justice today is the treatment of migrants, refugees and those forced to move due to poverty, violence, climate change and environmental disasters.  The way a society treats them reveals whether its sense of justice is driven by fear or by the spirit of fraternity.” (81)
13. “If technological development advances without a corresponding ethical and social progress, the result may be an increase in means without a growth in humanity: ‘having more’ without ‘being more.’ In such a scenario, there is a risk that individuals will be evaluated principally according to the outcomes they produce.” (94)
14. “So-called artificial intelligences do not undergo experiences, do not possess a body, do not feel joy or pain, do not mature through relationships and do not know from within what love, work, friendship or responsibility mean. Nor do they have a moral conscience, since they do not judge good and evil, grasp the ultimate meaning of situations, or bear responsibility for consequences. They may imitate language, behavior and analytical skills, or even simulate empathy and understanding, but they do not understand what they produce, for they lack the affective, relational and spiritual perspective through which human beings grow in wisdom.” (99)
15. “Current AI systems require enormous amounts of energy and water, significantly influencing carbon dioxide emissions, and place heavy demands on natural resources. As their complexity increases, especially in the case of large language models, the need for computing power and storage capacity grows too, which requires an extensive network of machines, cables, data centers and energy-intensive infrastructure. For this reason, it is essential to develop more sustainable technological solutions that reduce environmental impact and help protect our common home.” (101)
16. “For AI to respect human dignity and truly serve the common good, responsibility must be clearly defined at every stage: from those who design and develop these systems to those who use them and rely on them for concrete decisions.” (105)
17. “When efficiency becomes the ultimate measure of value, human beings are tempted to see themselves as a project to be optimized rather than as persons called to relationship and communion.” (112)
18. “Similarly, technical power, if left unbalanced, does not make us more capable; it makes us more isolated and more vulnerable to being dominated and excluded.” (113)
19. “If the human being is treated as something to be perfected or surpassed, it becomes easier to accept that some lives are less useful, less desirable or less worthy.” (117)
20. “We see this at many moments when our limits become tangible: when we face rejection, when we suffer the illness or loss of a loved one, when we encounter our own weakness or failure. Mysteriously, it is precisely in such moments that we can discover a new wisdom, tangibly experience the closeness of others and encounter the presence of the Lord.” (119)
21. “Those who love and desire cannot avoid passing through trial and suffering; and over the years, we carry within us lessons that leave their mark like scars, the memories of a journey shaped by freedom and failure, dreams and disappointments. It is only thanks to the interplay of these elements that the wonders of the soul occur within us, allowing us to sense the richness of our humanity. To renounce this adventure, both tragic and splendid, in the name of a presumed transcendence of all limits, could mean many things, but it would no longer be human.” (120)
22. “Even when persons dehumanize themselves and bring about tragedy, a small light continues to shine within humanity, one that can be rekindled, with God’s grace, along paths of conversion and reconciliation.” (121)
23. “Indeed, precisely because we experience limits — vulnerability, suffering and failure — we can recognize the inviolable dignity of every person, both our own and that of others. In this same experience, we remain capable of intuiting a fraternity greater than ourselves and of perceiving injustice as a scandal.” (122)
24. “We can embrace the technological progress that alleviates suffering and unlocks new possibilities, provided that we do not abandon the very essence of our humanity, namely the capacity for relationship and love.” (126)
25. “…what saves humanity is not enhanced self-sufficiency, but a relationship that liberates, a communion that transforms.” (128)
26. “When questions about what is true lose their appeal, and a pragmatism takes hold that is content with what appears useful or effective, then democratic life is weakened. After all, democracy does not consist of rules and procedures alone, but above all of a solid concordance with the facts and a genuine commitment to the good of individuals and society as a whole. Indifference to the truth leads, slowly but surely, to a descent into totalitarianism.” (134)
27. “…those who control digital platforms and means of communication have a considerable ability to affect the collective imagination and to present a particular vision of reality as desirable. Such power should be constantly guided by the pursuit of truth and respect for human dignity, so that the culture fostered on the internet does not become an instrument of excessive distraction, homogenization or dominance, but rather a setting in which inner freedom and critical thought can mature.” (136)
28. “Educating people about the use of AI, then, involves teaching them to decide when and for what purpose it ought not to be used. The speed and ease with which answers or summaries can be obtained risk extinguishing the desire to ask questions, which is a process that bears fruit only over time. As Plato wrote, the deepest and most important things are learned only after much time and effort, by engaging in discussion with others, “striking upon” ideas and experiences together like flint until the spark of understanding is kindled within us.” (140)
29. “Without careful attention, an educational system lacking in a love for truth may emerge, in which an incessant flow of information replaces the essential exercise of research, reflection and discernment. As knowledge becomes increasingly fragmented, it becomes difficult to grasp reality as a whole, to ask profound questions about meaning, or to develop authentic, critical and creative thought. Many educators already report signs of dehumanization, where people may ‘know many things’ but struggle to find direction in their lives, partly due to an inability to connect information with deeper knowledge or maintain a sense of purpose.” (146)
30. “It is certainly desirable for technology to relieve humans of arduous, repetitive or dangerous tasks and to provide intelligent support for human activity. Yet, the protection of employment opportunities and the irreplaceable role of the individual must remain the general rule. The pursuit of greater profits cannot justify choices that systematically sacrifice jobs, because the human person is an end, not a means, and the economic order must remain subordinate to human dignity and the common good.” (152)
31. “In reality, a just society requires a vigilant State and civil institutions that are capable of overcoming the singular mentality of efficiency, and of ensuring that resources, creative solutions and regulations favor the most vulnerable.” (158)
32. “More than ever, in the age of AI and robotics, it is no longer possible to rely solely on the ‘invisible hand’ of the market. Politics has the task of orientating economies and technologies to the common good, promoting dignified work, social inclusion and an equitable distribution of the benefits of innovation.” (163)
33. “Finally, measures to ensure equity: taxation, social protection and industrial policies must correct the imbalances created by the concentration of wealth and power. Indeed, these criteria do not constitute a curb on innovation, instead they make it civilized and humane.” (164)
34. “There is an urgent need to promote technologies that strengthen interior freedom by fostering education in digital sobriety and the protection of minors, thus countering models that exploit vulnerability.” (170)
35. “…freedom in the digital age is not merely a matter of interiority but also a public concern.  It calls for clear rules, transparency, the possibility of recourse and proportionate limits on the use of intrusive technologies, so that technology will remain at the service of the human person and not become a form of control over consciences.” (171)
36. “From this perspective, the Social Doctrine of the Church calls for a shared responsibility. It asks that these processes be guided with foresight: by institutions capable of regulating without stifling, and protecting without taking over; by businesses that recognize work and dignity as measures of success; by intermediary organizations and educational communities that rebuild trust and relationships; and by citizens who cultivate responsibility, moderation, discernment and a sense of truth. Only in this way can innovation genuinely serve integral human development, rather than becoming a source of exclusion and dominance.  And only in this way can the promise of progress be recognized as authentic, because it is measured against the inviolable dignity of every man and woman.” (181)
37. “…the civilization of love is no naïve utopia, but a demanding project, which consists in translating charity into structures of justice, giving institutional form to fraternity, and regarding others — whether individuals or peoples — as allies necessary for building the common good.” (186)
38. “The project for a civilization of love, therefore, must undertake the task of transforming this imposed interdependence into a willed and chosen solidarity. This is the guiding principle for technological processes: it is not enough for artificial intelligence to make us more efficient or connected; it must also serve to build a universal human family, with shared rights and duties, where digital proximity becomes a real opportunity for encounter and mutual care.” (187)
39. “When a decision to strike becomes automated or opaque, the risk of abdicating responsibility increases.  For this reason, the chain of responsibility must be identifiable and verifiable; those who design, train, authorize and employ technology must be held accountable for their decisions.” (199)
40. “Second, the decision to use lethal force cannot be delegated to opaque or automated processes, but must remain under effective, self-aware and responsible human control.” (200)
41. “Cooperation for development, disarmament, conflict prevention and the establishment of mutual trust are neglected in the name of power politics.” (203)
42. “…peace is neither a naïve hope nor merely the absence of war; instead, it is always possible as the fruit of justice and charity.” (206)
43. “Decisions now seem to be driven almost exclusively by economic calculations, justified through media distortions, manufactured enthusiasm and ‘dreams’ that inevitably shatter, generating frustration and further violence. When people come to believe that nothing is genuinely true and that principles are hollow words, then the fuse in their hearts is lit for new eruptions of intolerance and aggression.” (207)
44. “The civilization of love will not arise from a single or spectacular gesture, but from the sum total of small and steadfast acts of fidelity that serve as a bulwark against dehumanization.” (213)
45. “Without presuming to exhaust this theme, I would like to propose five paths toward daily and public responsibility: the need to disarm words, building peace through justice, adopting the perspective of victims, cultivating a healthy realism and reviving dialogue and multilateralism.” (213)
46. “The Eucharist opens us to justice and sharing, with a preferential concern for those who are burdened by poverty or marginalization. And while new economic and technological networks can generate exclusion, isolation and dependencies, the Church — nourished by the Eucharist — is called to make visible a different paradigm, one that preserves human connections, gives a voice to the invisible and ensures that processes are aimed at respecting people’s dignity.” (235)
47. “We all need to learn how to engage with the digital world in a human way, as an integral part of our education in the faith and in a life lived according to the Gospel. Indeed, we must consider the digital world as a new continent to be evangelized, one that requires generous missionaries who are mature in the faith…. Today, accompanying children and young people in using technology for developing responsible relationships, helping them to recognize the risks and choose what fosters inner freedom, is a concrete form of charity and will safeguard their dignity.” (238)
48. “Let us cultivate relationships! In an era that favors speed and fragmentation, the human person still yearns to receive care and recognition from attentive minds, kind words and hands capable of tenderness.” (239)
49. “The digital culture multiplies connections and offers new opportunities for interaction; yet, the human heart retains an irrevocable need for genuine closeness. I invite everyone to cherish places and times where physical presence remains crucial, such as shared meals, Christian community gatherings, time spent with the lonely, and serving the poor. These are signs of a humanity that continues to believe that every person’s body is a dwelling place of God and a temple of the Holy Spirit. It is precisely this covenant between glory and fragility that becomes the criterion for evaluating the anthropological models offered by contemporary culture.” (239)
50. “With the same faith as Mary, let us become ‘weavers of hope’ in our world, sharing who we are and what we have, so that the presence of Jesus may grow among us and his Kingdom take shape. In the humble fidelity of daily life, even the era of AI can become a time in which the Holy Spirit brings about the civilization of love to fulfilment in our lives. Indeed, the Lord continues to make all things new and offers every era the possibility of becoming part of salvation history in the light of the Incarnation.” (245)