{"id":136,"date":"2026-05-26T14:41:12","date_gmt":"2026-05-26T14:41:12","guid":{"rendered":"https:\/\/cityflowjournal.com\/?p=136"},"modified":"2026-05-26T14:41:12","modified_gmt":"2026-05-26T14:41:12","slug":"pope-leos-unfashionable-universalism","status":"publish","type":"post","link":"https:\/\/cityflowjournal.com\/?p=136","title":{"rendered":"Pope Leo\u2019s unfashionable universalism"},"content":{"rendered":"
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A two-millennia-old institution with one foot in the Roman Empire challenges Silicon Valley\u2019s masters of AI and automation to do better. That\u2019s the generic read on Pope Leo XIV\u2019s debut encyclical, <\/span>Magnifica Humanitas<\/span><\/i>, dramatized by photos from the Vatican of the pontiff shaking hands with Anthropic co-founder Christopher Olah. And that\u2019s true enough: \u201cartificial intelligence\u201d is right there in the encyclical\u2019s subtitle, and many of its 245 paragraphs are devoted to the topic.<\/span><\/p>\n

Read more How France stole my freedom<\/a><\/p>\n

Yet <\/span>Magnifica Humanitas <\/span><\/i>only incidentally concerns the promise and peril of the AI revolution. A closer examination reveals that Leo\u2019s ultimate project is nothing less than a defense of moral and political universalism \u2014 the collective struggle for \u201ca universal truth about the good, knowable by human reason,\u201d as the pope puts it \u2014 just when universal reason is menaced on every side by various irrationalisms.<\/span><\/p>\n

Put another way: amid the ruins of modernity\u2019s great emancipatory universalisms \u2014 liberalism, socialism, \u201cpositive science\u201d \u2014 Leo is reminding us that there is a much older mode of universal reason, blending revelation and classical philosophy, preserved by the Catholic Church. And that Rome, with its \u201cdynamic approach to the Gospel,\u201d isn\u2019t afraid to acknowledge the achievements of exhausted modernity, nor to collaborate in its renewal today.<\/span><\/p>\n

That collaborative element \u2014 Leo\u2019s tipping of his mitre to the United Nations, multilateralism, abolitionist and labor movements, and the like \u2014 renders the encyclical supremely unfashionable. Not least among neo-traditionalists within the Church, for whom the document harks back to the heyday of Vatican II and the midcentury moment that saw theologians and hierarchs embrace projects like global governance.<\/span><\/p>\n

The Christian malcontents are already <\/span>tsk-tsking the document<\/span> for a supposed failure to cite Aquinas (there are several citations to the Angelic Doctor, in fact). They are labeling the pope a UN-besotted \u201c<\/span>Boomer<\/span>\u201d (is there a worse epithet today?) and griping that <\/span>he isn\u2019t radically anti-modern enough<\/span>.<\/span><\/p>\n

The pope appears to have anticipated the backlash. Blind faith in markets and technology, he suggests, is far from the only latter-day irrationalism. Others include \u201cfundamentalist, identity-based, and nationalistic reactions\u201d that have been stoked by the failure of capitalism and technocracy since the end of the Cold War to \u201cgenerate prosperity, democracy, and stability.\u201d It isn\u2019t hard to imagine Leo classing ultra-trad Catholics \u2014 the type who use the latest iPhone to post online laments about such \u201cmodernist\u201d innovations as the Luminous Mysteries of the Most Holy Rosary \u2014 as one more species of insurgent fanatic.<\/span><\/p>\n

Yet like it or not, the pope\u2019s approach \u2014 combining a classical and Christian account of the human person with openness to modern means for social emancipation \u2014 goes back to the previous Pope Leo, Leo XIII, who inaugurated modern Catholic Social Teaching with his 1891 encyclical, <\/span>Rerum Novarum<\/span><\/i>.<\/span><\/p>\n

For starters, Leo XIII recognized that the organization of social and economic life implicates the salvific mission of the Church and therefore the Church can\u2019t stand neutral in relation to it. Writing in the teeth of the Industrial Revolution, that earlier Leo beheld around him \u201c<\/span>the enormous fortunes of some few individuals and the utter poverty of the masses\u201d and a resulting \u201cmoral degeneracy.\u201d<\/span><\/p>\n

More fundamentally, Leo XIII saw modern market societies as characterized by a constitutive antagonism: \u201csocial antagonism [that] erupted not in spite of, but as a result of people acting rationally within the rules of the game,\u201d <\/span>as I\u2019ve written elsewhere<\/span>. Under industrial conditions, a handful of firms dominated most sectors, giving employers nearly all the bargaining power, with the result that workers didn\u2019t enjoy the freedom promised to them on paper.\u00a0<\/span><\/p>\n

On paper, the employee could always find a better wage or better working conditions elsewhere. In reality, most workers found themselves coerced and cornered as a result of the disparities in power generated by markets. \u201cThe richer class have many ways of shielding themselves,\u201d Leo observed, \u201cwhereas the mass of the poor have no resources of their own to fall back upon.\u201d<\/span><\/p>\n

Here Leo XIII\u2019s classical and Christian anthropology came in: workers aren\u2019t just another production input, but human beings with rights due them as a matter of \u201cjustice.\u201d These rights, not least the right to a family wage, must be upheld by the state and promoted by associations, the \u201cmost important\u201d of which are \u201cworkingmen\u2019s associations\u201d \u2014 i.e., labor unions.\u00a0<\/span><\/p>\n

Note: a living wage under Catholic Social Teaching is <\/span>not<\/span><\/i> a matter of charity or the personal virtue or feudal honor of the employer. I mention these other possibilities \u2014 charity, virtue, honor \u2014 to highlight the way in which the Leonine teaching combines classical and Christian anthropology with modern politics.\u00a0<\/span><\/p>\n

It\u2019s <\/span>classical<\/span><\/i> in its anthropology: the worker is a human being with a family to maintain and the natural imperative to participate in civil society; if he\u2019s materially desperate, his family falls to immorality and he can\u2019t take part in other societies like church and politics.\u00a0<\/span><\/p>\n

Read more Mutants are on the march<\/a><\/p>\n

It\u2019s <\/span>modern<\/span><\/i> in that Leo XIII notably didn\u2019t<\/span> decry industrial production as such. He didn\u2019t hanker for the restoration of feudal relations or a return to the land or small-producerism or other such fantasies of the Tweed Jacket Class. At some level, he accepted that there is no \u201cgoing back behind\u201d of modernity.\u00a0<\/span><\/p>\n

The answer for Leo XIII, rather, lay in just wages enforced by the state and in labor organizations mounting what he called \u201c<\/span>united action<\/span>\u201d (what we now call \u201ccollective action\u201d). In this way, Leo XIII, decades before Vatican II, brought the Catholic Church into conversation and collaboration with modern universalist emancipatory movements: the US New Deal, the British Labour party, and social and Christian democracy in continental Europe all bear his imprint.<\/span><\/p>\n

His later successor Benedict XVI, often inaccurately framed as an arch-conservative, would bring this synthesis of the classical and the modern to its culmination with his <\/span>famous 2006 assertion<\/span> that \u201c<\/span>in many respects, democratic socialism was and is close to Catholic social doctrine and has in any case made a remarkable contribution to the formation of a social consciousness.\u201d<\/span><\/p>\n

Leo XIV is perhaps more cautious. Nevertheless, the same general pattern \u2014 an insistence on the human person as possessed of divine dignity; a willingness to engage with modernity in protecting that dignity \u2014 is easily discernible in <\/span>Magnifica Humanitas<\/span><\/i>.\u00a0<\/span><\/p>\n

Citing Leo XIII, the American pope begins with the insistence that \u201cthe proclamation of the Gospel cannot overlook the concrete lives of people.\u201d While there is an \u201cautonomy of worldly affairs\u201d and two distinct communities \u2014 the secular and the ecclesiastical \u2014 nevertheless the people of God are called to \u201cpromote structural reforms.\u201d Why? Because the Church can\u2019t extricate her activities from \u201csocial relations,\u201d nor \u201cconsider herself a stranger to the forces shaping society.\u201d In short: \u201cThere is no authentic evangelization that does not also affect the structures of human society.\u201d<\/span><\/p>\n

Scanning the social horizon of the 21st century, Leo XIV doesn\u2019t see only horror and decline. He doesn\u2019t think that ours is a uniquely accursed age: \u201cI<\/span> am convinced that the concrete way of living out social relationships in the light of the Gospel is not established once and for all, but remains a task entrusted, from generation to generation, to the Christian community. . . . For this reason, I encourage all members of the Church not to be afraid of the present challenges.\u201d<\/span><\/p>\n

The present challenges, to his mind, are AI and what he calls the \u201cnormalization of war\u201d (a geopolitical phenomenon he worries might be exacerbated by AI and other developments in so-called defense-tech). AI, he warns, could lead to the logics of efficiency and profit crowding out all others \u2014 a radical acceleration of the \u201ctechnocratic paradigm.\u201d The symptoms include screen addiction, the potential for mass joblessness, and the imposition of tech bosses\u2019 worldview on the masses under the facade of \u201cobjective\u201d information.<\/span><\/p>\n

At the deepest level, he fears, AI could strengthen an \u201canti-human vision.\u201d Meaning one in which \u201cthe fullness of life is equated with having more, reducing weakness, eliminating uncertainty, and exerting total control.\u201d The problem with this is that weakness, uncertainty, and finitude are central to what makes us human. They are a source of creativity and of empathy for the vulnerable other (who is finally vulnerable, as we ourselves are).<\/span><\/p>\n

\u201cA technology that merely classifies and optimizes what already exists can \u2026 become an obstacle to change and growth,\u201d he notes in my favorite passage. \u201cFor an algorithm, an error is a flaw to be corrected; for a person, however, an error can be a catalyst for profound change.\u201d<\/span><\/p>\n

In the face of these threats, however, you won\u2019t find any calls for a general ban against AI in this encyclical, no fatwas launching a <\/span>Butlerian Jihad<\/span>. On the contrary, <\/span>Magnifica Humanitas<\/span><\/i> is full of praise for AI\u2019s potential to eliminate \u201carduous, repetitive or dangerous tasks and to provide intelligent support for human activity.\u201d In this, Leo XIV follows Pope Francis, who in one of his final statements as pontiff, was hopeful that AI might \u201cintroduce important innovations in agriculture, education, and culture, an improved level of life for entire nations and peoples, and the growth of human fraternity and social friendship.\u201d <\/span><\/p>\n

As with manufacturing in Leo XIII\u2019s time, the question is how to orient these \u201cnew things\u201d to the dignity of the human person and the common good of the whole. Here, just as Leo XIII didn\u2019t rest content with the virtue of the factory owners, so our Leo insists that a few men in California can\u2019t have unchallenged say-so. Rather, Leo XIV envisions a role for the states as well as the \u201ctransnational institutions\u201d that took shape in the wake of the last century\u2019s horrors. The Catholic principles of subsidiarity holds that when a problem is too large for national authorities, it must be addressed at a higher level by some sort of \u201cworld authority,\u201d as Saint John XXIII envisioned it in his Cold War encyclical <\/span>Pacem in Terris.<\/span><\/i><\/p>\n

Such a problem, Leo XIV feels, is AI. Hence, the new encyclical\u2019s unfashionable emphasis on transnational governance and political universalism. Contrary to his critics on the American Catholic Right, neither is a quaint relic of the pope\u2019s Boomer generation. Both, rather, go to the heart of his Catholic political rationality. This is the Church, as Augustine described her: <\/span>tam antiquam, tam nova!<\/span><\/i><\/p>\n

Read more Why Europe keeps losing<\/a><\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

A two-millennia-old institution with one foot in the Roman Empire challenges Silicon Valley\u2019s masters of AI and automation to do better. That\u2019s the generic read on Pope Leo XIV\u2019s debut encyclical, Magnifica Humanitas, dramatized by photos from the Vatican of the pontiff shaking hands with Anthropic co-founder Christopher Olah. And that\u2019s true enough: \u201cartificial intelligence\u201d […]<\/p>\n","protected":false},"author":1,"featured_media":135,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[36],"tags":[],"class_list":["post-136","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-faith"],"yoast_head":"\nPope Leo\u2019s unfashionable universalism - \u0421ity Flow Journal<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/cityflowjournal.com\/?p=136\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Pope Leo\u2019s unfashionable universalism - \u0421ity Flow Journal\" \/>\n<meta property=\"og:description\" content=\"A two-millennia-old institution with one foot in the Roman Empire challenges Silicon Valley\u2019s masters of AI and automation to do better. 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