On May 15, the first encyclical, and therefore the programmatic document, of Pope Leo XIV’s pontificate was signed. It took some time to appear (only Pope Paul VI was slower, in 1964), and it is the second-longest document of its kind after Pope Francis’ Evangelii Gaudium in 2013. The symbolic date chosen, the month of Rerum Novarum by Leo XIII, published in 1891 and considered the foundation of the Church’s Social Doctrine, clearly reveals the purpose not only of the text itself but also of this pontificate. This becomes even more evident in its subtitle: “On Safeguarding the Human Person in the Age of Artificial Intelligence.” This is the specific mission the Pope has embraced.
The text offers a concise overview of the issues surrounding what is arguably the most pressing challenge of our time, spanning topics from employment to education, from family life to politics, and from healthcare and journalism to crime and war. In the way it addresses the dangers that currently dominate public debate, the encyclical stands out for two distinctive characteristics. First, its systemic coherence. In an era marked by specialization and fragmentation, we encounter a rare consistency in which new and unfamiliar phenomena are harmoniously integrated into a well-structured doctrine that spans two millennia. Second, there is the paradoxical attitude of radical love that characterizes the followers of Jesus. The world's most difficult challenges are addressed by those who “turn the other cheek” and “pray for those who persecute them.” The result is a humble attempt to propose a “civilization of love in the digital age” (188), something that may well represent humanity’s last opportunity.
What does this mean for real companies operating in unforgiving markets? In reality, quite a lot, although only a careful and reflective reading can fully reveal its implications. A small example of the practical and detailed way in which the document expresses itself can be found in the section dedicated to “the dignity of work in a time of digital transition”:
“In practical terms, orienting the economy toward human dignity means, even in the age of AI, adopting certain enduring criteria for action. First, transparency and accountability: whenever data and algorithms influence credit allocation, hiring decisions, or access to services and opportunities, those decisions must be understandable, contestable, and subject to oversight, so that individuals are not reduced to mere profiles. Second, inclusion and access: the benefits of innovation must be accompanied by investments in skills, infrastructure, and essential services, ensuring that technology does not widen the gap between those who have and those who do not. Finally, measures of fairness: taxation, social protections, and industrial policies must correct the imbalances created by the concentration of wealth and power. These criteria do not hinder innovation; rather, they make it viable and human.” (164)
Taken as a whole, it is a highly relevant and pragmatic text, filled with lucid analysis, forceful critiques, and concrete suggestions and recommendations. Yet its most unexpected and valuable contribution is its affirmation of hope. At a time when we all seem to be chasing an increasingly rapid and unforgiving revolution, Pope Leo offers a path of harmony, decency, and common sense. Today, that is both rare and vital.
João César das Neves, Professor at Católica Lisbon School of Business & Economics.