The Pope on AI
Posted: May 29, 2026 Filed under: Christianity, religion Leave a commentpreaching:
74. In many areas, we are already experiencing a kind of “ de facto solidarity,” for our lives are intertwined; digital networks connect people and communities across the world in real time, and global economies and communications mean that events in one place have a far-reaching impact. This network of relationships, however, only constitutes solidarity in the fullest sense of the word when it becomes a conscious choice. Faith invites us to see this reality as a call: we are not merely neighbors to one another, but entrusted to each other, so that each of us may take responsibility, as best we can, for the lives and wounds of our brothers and sisters. Solidarity arises precisely when we decide not to remain indifferent to what happens to our neighbor but instead to transform unavoidable bonds — economic, cultural and technological — into paths of sharing, cooperation and mutual care, embracing the idea of “thinking and acting in terms of community.” [101]
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Jesus proclaims the “good news to the poor” ( Lk 4:18) and identifies himself with the lowly, the sick, the imprisoned and strangers (cf. Mt 25:31-46). He thus teaches us that justice is born from, and fulfilled in, fraternity, because the way we approach and relate to the least among us becomes, in concrete terms, the measure of our relationship with God and with our brothers and sisters. Justice, however, concerns not only the behavior of individuals, but also the way in which the structures of society are conceived and organized. In this regard, the Second Vatican Council reminds us that every institution is called to serve the human person and his or her dignity. [105] 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.
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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. Pope Francis urged us to see migrants not simply as a problem to be managed, but as a living image of the People of God on the move. [109] They are people with dignity, resources and dreams, who have the right to be treated with respect and to ask to become active members of the societies that welcome them. Social justice in this area entails at least two complementary commitments. On the one hand, this means protecting the rightful hopes of those forced to leave by ensuring safe and legal routes, dignified conditions for receiving them, and genuine pathways to integration. On the other hand, it means promoting the right to remain in one’s homeland in peace and security by addressing the root causes that force people to migrate, including those linked to economic injustices and the climate crisis. When these rights are respected, migration can become an opportunity for encounter and mutual enrichment among peoples.
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We are called to reflect on the great “construction sites” of our era and ask: What are we building? As technological development rapidly transforms languages, relationships, institutions and forms of power, we believers must and can choose which projects to work on and in what manner, so as to safeguard and value the grandeur of humanity that has been given to us as a gift. This is a choice not only for our future but also for our present, since artificial intelligence and other emerging technologies are already part of our daily lives.
(reminded of: Tom Waits)
Gonna read the whole thing but it will take time. Don’t believe rumors it’s 42,000 words, without footnotes it’s closer to 38,000. Most of these quotes are from Chapter 3.
In light of what has been said, we can better understand why AI can be a valuable tool and, at the same time, why it calls for a measured and vigilant approach. In recent years, its private use has expanded significantly, prompting growing reflection on both the opportunities it offers and the risks tied to its rapid spread. In personal use, three aspects in particular deserve careful consideration: the ease with which results are obtained, the impression of objectivity and the simulation of human communication. The speed and simplicity with which information, complex analyses, media content and practical assistance can be accessed undoubtedly makes life easier. Yet they can also encourage excessive reliance and the search for ready-made answers, and weaken personal creativity and judgment. The apparent objectivity of the responses and suggestions these systems provide can lead us to overlook the fact that they reflect the cultural assumptions of those who designed and trained them, with all their strengths and limitations. The artificial imitation of positive human communication — words of advice, empathy, friendship and even love — can be engaging and at times genuinely helpful. However, for less discerning users, it can also be misleading, creating the illusion of a relationship with a real personal subject. When words are simulated, they do not build genuine relationships, but only their appearance. The artificial imitation of care or support can become particularly risky when it enters contexts where real relationships and emotional bonds are lacking. Here, the danger is not so much that a person may believe they are communicating with another person, but rather that they may gradually lose the very desire to form genuine human connections.
101. Broadening our perspective to the use of AI in society, we see that it is now embedded in decision-making processes across many sectors and at multiple levels: in communication, management and control. The gains in efficiency and the potential to improve certain services are clear, yet rapidly and uncritically adopting them exposes us to a range of risks, including the tendency to overlook the environmental impact. 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.
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Indeed, entrusting an algorithm in practice with the power to select who is worthy or not, without anyone bearing responsibility for that judgment, is to hand over the task of redefining the boundaries of human possibilities. In this process, political responsibility is also lost, not just empathy toward those excluded, which can, after all, be simulated. The exclusion of the vulnerable becomes cloaked in a veneer of neutrality and objectivity, against which it becomes difficult to raise objections. In this way, injustice goes unnoticed, and compassion, mercy and forgiveness — understood not as mere appearances but as real political actions — gradually disappear from view.
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Reading stories to a child, offering company to an elderly person and arranging a home so that it is welcoming are simple gestures often rooted in family life. They teach us to value care at a societal level and train us to recognize others as persons worthy of attention. Technology can also support this mutual care between people, for example, by providing tools that help us anticipate and organize things, without undermining human freedom and judgment. After all, human beings are the subjects of relationships and responsible for their own decisions.
Helytimes 