(English text after the Italian)

 

The dilemma of artificial intelligence and man created in the image of God. A reflection starting from Old and new

The risk of generating with the IA a danger that affects all humanity in its entirety is great and at the gates. As happened in the case of the use of nuclear power in the military area. A development that, perhaps unexpected, or maybe yes, It originally had good intentions: We think of nuclear medicine for diagnostics through advanced devices. Then suddenly, from healing, Nuclear has become synonymous with immediate and generalized death. So it could also happen for the IA.

- The pages of Theological -

 

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PDF Article in print format – PDF article print format

 

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Let's imagine receiving a phone call. On the other hand, a kind voice offers the solution to a problem that has been hatched for some time, or proposes an indispensable investment with extremely convincing words, O, simply, It offers us a change of rate for users.

Another scenario. Let's think of an artist who, After years of silence, publishes a new musical song that moves millions of people. But then it happens, After some time, that it is revealed to us that in both cases, be the voice of the call center that proposed the offers, both the composition of the artist, they came not from a human being, but from a software capable of imitating it to perfection. Perhaps, without knowing it, We have already interacted with such creations, so refined as to seem human, Since they are no longer just plots of futuristic films, But scenarios that artificial intelligence is making more and more concrete and that lead us deeply. At this link You can read the note of the dicasteries for the doctrine of faith and for culture and education on the relationship between artificial intelligence and human intelligence.

Artificial intelligence (From now on: IA) It is a reality that is quickly transforming our world, interpreting the understanding of the human being and his place in creation. Desire, therefore, explore this topic without fear, With that careful and enlightened look that only the faith and tradition of the Church can offer, trying to discern the opportunities and challenges that it promises us. Recently, In January of this year, A Vatican note came out on these themes, by the dicasteries for the doctrine of faith and for culture and education, which reports the emblematic title of Old and new and that I would like to call here. In the end, I would like to offer some personal consideration.

IA: Definition and relationship with man

L’, according to the note Old and new, He took his first steps over half a century ago, with the ambitious objective of creating machines capable of carrying out actions that, if done by a human being, we would think intelligent. Initially, Forms of so -called "restricted" Ia have developed, specialized in specific tasks, How to analyze huge data moles or discover new research routes. These technologies can imitate today, and in some cases replace, man in some cognitive processes. Let's think about the analysis of complex information, to the logical reasoning applied to defined problems, to the interpretation of images or to the recognition of faces. It is important to understand, But, that the perspective with which the IA is born and operates is eminently functional: It is designed to solve specific problems where human intelligent behavior offers its model.

After this initial phase, Given the unstoppable progress that is having, We can already ask ourselves some questions, like reflection, on the relationship between the intelligent machine and the idea, coming from the Christian revelation, that man is the image of God, imago Dei, and therefore intelligent. What difference exists, so, between man, how revelation conceives it, e l’ it? What ethics problems are subject to the use of the AI, Especially when this has an impact on the life of living beings and on creation?

Human intelligence, for us Christians, It is much more than a simple calculation or resolution of problems. It is a characteristic reflection of being man imago Dei, In the image of God (Gen 1,26). Indeed, is rooted in the whole person, inseparable union of soul and body. Man's intelligence manifests itself through rationality, but also through corporeality, or his intrinsic ability to enter into relationship with God, with people and creation; and has its profound connection with the search for truth and good. Human intelligence involves, so, the totality of our being: on the spiritual part, the cognitive world, physical reality, corporeal and relational. L’, however sophisticated and well engineered, it has as opposed to the intrinsic limits. It operates mainly in the logical-computational sphere. It lacks authentic moral discernment and is unable to generate real relationships, those that nourish the spirit. As a result, it is the deficit of that opening constitutive to the good and the truth that characterizes the human being. The IA can simulate reasoning, It can offer a precious aid, but does not learn through the experience lived, corporeal, and does not have interpretative understanding, that wisdom that arises from the heart and the united intellect.

The ethical and anthropological implications: Human dignity as a lighthouse

Faced with the inexorable development of the AI, The Church recalls an indispensable guiding principle: the promotion of the dignity of every human being and the accompaniment towards the fullness of his vocation. This is the fundamental criterion of discernment for each technological application: full human development, from which they achieve great responsibilities. The human being, as a moral agent, He is always responsible for the AI. Who is responsible for his activation and its internal logic, Thus those who use it are responsible for the purposes and methods of its use. We must never delegate the moral judgment or the fundamental decisions that touch the life and fate of people to a machine. A deep prudence is required, so that the IA is always at the service of man and his dignity and never the opposite. Exists, indeed, the risk of a "functionalization" of intelligence itself. If we reduce it to mere calculation, We end up having a reductive vision of man too, considering it only for its efficiency or utility, forgetting the deepest dimensions of its existence. Also to avoid the "anthropomorphization" of the IA, that is, trying to represent it as if he were a person; A risk in which young people or the most fragile people could incur above all. Do so, especially for manipulators or fraudulent purposes, constitutes a serious lack of ethical, since it can induce utilitarian interaction schemes and impoverish the perception of authentic human relationships, For example, the one between student and teacher.

The application of the IA in different sectors and related specific issues

The note Old and new underlines some fields of application of the AI ​​in the various sectors of daily and cultural life and the relationship that this has with ethics. For instance, in healthcare, The IA offers immense potential. More precise diagnosis, Development of new treatments, Facilitation of access to care. However, The risk is that the machine interprets excessively in the relationship between patient and healthcare professionals, which represents a cornerstone of the cure. The loneliness of the patient could exacerbate. It would be good that therapeutic decisions always remain in the hands of people. There is also the danger that the IA amplifies inequalities, favoring a "medicine for rich", for whom, having means, can afford it, At the expense of universal access to care.

Another scope is represented by education. Here the ia can be a precious resource, improving access to education and offering personalized support, especially in contexts poor in resources. But he will not be able to completely replace the living relationship between teacher and student, fundamental for the full growth of the person. An excessive or exclusive appeal to the AI ​​can generate dependence or atrophy the ability to learn and act independently. Some tools, instead of stimulating critical thinking, they could even provide pre -packaged answers. The goal should always be to promote the ability to think with your own head.

As for the scope of information, On the one hand, the IA can help to understand complex facts and to seek the truth, on the other, there is the possibility that false content can produce, But extremely realistic, the so-called deep fake. The use of these tools to deceive or damage is a serious ethical violation that distorts our relationship with reality. Producers and users of IA have the responsibility of ensuring the truthfulness of information and avoiding the spread of material harmful of dignity.

Linked to the theme of information there is also that of privacy, for the fact that it must always be kept in mind that humans are relational beings, And our digital data are an expression of this nature. The privacy It is aimed at protecting the intimate spaces of life and guaranteeing freedom. L’, capable of detecting schemes of thought and behavior from a few data, makes this protection even more urgent. A use of the AI ​​is not justifiable aimed at indiscriminate control, to exploitation, the limitation of freedom or the advantage of a few to the detriment of many. We must resist the temptation to identify the person as a simple set of data, how it happens, eg, in the practices of social scoring.

The IA has shown, to have promising applications in the field of custody and safeguarding the creation. It could help us improve our relationship with the environment, For example in the management of extreme climatic events. However, the current models of IA and l’hardware necessary require huge quantities of energy and water, thus contributing to the environmental impact. The great linguistic models, in particular, they need a remarkable calculation power and data storage infrastructure. The solution, as the encyclical reminds us Laudato yes’, does not only reside in the technique, but in a change of the human heart.

In the military and war context, The analytical skills of the AI ​​could, in theory, help the search for peace. However, the use of the AI ​​in these areas, especially with regard to lethal autonomous weapon systems (LAWS), it is extremely problematic. These machines are lacking in human ability of moral judgment and raise very serious ethical issues. The development of armaments based on the AI ​​must be subjected to the most rigorous ethical control, in full respect of human dignity and the sacredness of life. In the end, in the delicate and fragile sector of the economy and at work, IA can certainly increase productivity, taking charge of repetitive tasks. But the growing dependence on digital technology in the economy risks impoverishing the diversity of local communities. In the world of work there is the danger that workers are forced to adapt to the dehumanizing rhythms of the machines and that the work itself loses its intrinsic value. The efficiency obtained at the expense of humanity is too high a price. The IA must assist, do not replace, the human judgment; must not degrade creativity, nor reduce workers to simple gears of a system.

There is a relationship between IA and the personal relationship with God?

One last, but not less important reflection, it concerns the relationship between the IA and our spiritual dimension. In a company that tends to move away from the bond with the transcendent, The temptation to contact the AI ​​can arise, especially to its most advanced and future forms, like general artificial intelligence (AGI, in the English theme), Looking for latest answers, of a sense of fullness that, in truth, It should for a believer to find authentic satisfaction only in communion with God. The presumption of being able to replace God with a work of our hands is, And it will always be, a form of idolatry. Artificial intelligence is a product of human ingenuity, An imprint of our creativity. But it doesn't have a heart, has no soul, And he can never replace the living and personal relationship that every man is called to have with his creator.

For an I at the service of the common good

Christian reflection on artificial intelligence integrates technology within a wider and more profound vision of human nature, of his vocation and the loving design of God. IA is a powerful tool, full of beneficial potential but also bearer of significant risks. The key to its ethical and wise use lies, first of all, in the clear distinction between human and artificial intelligence, in the awareness of the intrinsic limits of the latter e, above all, in the constant assumption of moral responsibility by the man who designs it, develops it and uses it. Human dignity must remain the supreme criterion to evaluate each application of the AI. It is essential to avoid confusing the machine with the person and supervising that the IA does not become a control tool, inequality, disinformation or replacement of authentic human relationships and our relationship with reality and with God. Prudence and moral discernment, illuminated by the perennial principles of the social doctrine of the Church, they are essential to ensure that artificial intelligence really contributes to full human progress and common good. Like any other technology, The IA can also be part of a conscious response and responsible for the vocation of humanity to operate the good and to keep the world that has been entrusted to us. Is our commitment: guide the development and use of artificial intelligence with wisdom, responsibility and heart, so that it is truly at the service of every man and of the whole man.

Technological progress, Human responsibility and the search for true wisdom

Old and new underlines that the unstoppable advance of technology, in particular of the AI, It places humanity in the face of crucial challenges that interpose its consciousness, its values ​​and its own concept of progress. As Pope Francis pointed out, There is an urgent urgency so that the development of liability, of values ​​and consciousness proceeds hand in hand with the increase in the possibilities offered by technology. Indeed, with the increase of the power available to man, Its individual and collective responsibility also expands proportionally. In this context, The essential question that resonates with force is if, through this progress, The human being becomes truly better: more mature spiritually, more aware of the intrinsic dignity of his humanity, more responsible in his choices, more open to the other, especially to the most needy and vulnerable, and more inclined to offer help and solidarity. This fundamental question must guide any reflection and action concerning new technologies.

A critical ability therefore becomes decisive towards individual technological applications, analyzing them in their specific contexts. As we said several times, The objective of this discernment is to determine whether they actually promote human dignity, The fullness of the vocation of each person and the common good of the entire human family. The effects of the different applications of the AI, as with many other technologies, may not be immediately predictable in their initial phases. As such applications and their impact on society become clearer, it is imperative that the reflections and adjustment mechanisms are activated at all levels, From individual users to families, from civil society to companies, from government institutions to international organizations. Each actor, according to the principle of subsidiarity and in the field of their skills, it is called to commit to the use of the AI ​​is always oriented to the good of all.

A significant challenge, which is configured at the same time as a great opportunity for the common good, He lies in considering technology within a horizon of "relational intelligence". This approach enhances the intrinsic interconnection between individuals and between communities, enhancing the shared responsibility in promoting the full wellness of each person. The philosopher Nikolaj Berdjaev warned about the tendency to blame the machines for individual and social problems, An attitude that diminishes man and does not reflect his dignity[1]. It is in fact unworthy to transfer the responsibility from the human being, the only subject capable of acting morally, to a technological artifact. The challenges posed by an increasingly technologized company concern, ultimately, The human spirit. To face them adequately, A profound reinvigoring of spiritual sensitivity is necessary.

The raid of the AI ​​on the world scene also launches a pressing appeal to renew the enhancement of everything that is authentically human. As the writer Georges Bernanos observed acutely, The real danger does not reside in the proliferation of machines, as in the growing number of people accustomed, from a young age, to be desired only what the machines can offer. This intuition remains of stringent topicality: rapid digitization involves the risk of "digital reductionism", a tendency to put aside, forget or consider all those human experiences not quantifiable or not translatable in formal and calculable terms irrelevant. It is fundamental, instead, that the IA is used as a complementary tool to human intelligence, without ever pretending to replace their wealth, complexity and intuition. Cultivating those aspects of human life that transcend the mere calculation is of crucial importance to preserve an "authentic humanity", that deep size that, like a thin fog, It almost seems imperceptibly living and resisting also in the heart of technological civilization.

Faced with the vast extension of knowledge now accessible, that would surprise past generations, It is essential to take a further step: go beyond the simple accumulation of data to strive to reach true wisdom. Without this passage, Scientific and technological progress risk remaining humanly and spiritually sterile.

This wisdom, defined by Pope Francis as "wisdom of the heart", It is the gift that humanity is more desperately needed to deal with the profound issues and the complex ethical challenges posed by the AI. Only by equipping us with a spiritual look, Only by recovering this wisdom that flows from the heart, We can read and interpret the news of our time with depth. It is a virtue that allows you to weave everything together and the parts, decisions and their consequences, long-term. Humanity cannot claim to receive this wisdom from machines; That, As the Scriptures teach, He lets himself be found by those looking for it with sincere heart, manifests themselves to those who love it, It prevents those who want it and actively seek those who are worthy of them. In an increasingly shaped world from the AI, We have a vital need for the grace of the Holy Spirit, that allows us to see things with the eyes of God, to understand the deep connections, situations, the events and to discover its ultimate meaning. The measure of the perfection of people, indeed, It is not given by the amount of data and knowledge that can accumulate, but from their degree of charity. As a result, the way in which the IA is adopted and used to include the last, the weakest and most needy brothers and sisters, it becomes the revealing measure of our own humanity. This wisdom, rooted in love, It can illuminate and guide a use of technology that is authentically centered on the human being. Such an approach can help promote the common good, to take care of the "common house", to advance in the search for truth, to support full human development and to encourage solidarity and universal fraternity, Finally, orienting humanity towards its ultimate goal: Happy and full communion with God.

In this perspective, Believers are called to operate as responsible agents, capable of using this technology to promote an authentic vision of the human person and society. This starts from an understanding of technological progress not as an purpose in itself, But as part of God's provident design for creation: An activity that humanity is called to guide and order towards the Easter mystery of Jesus Christ, in the constant and tireless search for truth and good.

Conclusions

The risk of generating with the IA a danger that affects all humanity in its entirety is great and at the gates. As happened in the case of the use of nuclear power in the military area. A development that, perhaps unexpected, or maybe yes, It originally had good intentions: We think of nuclear medicine for diagnostics through advanced devices. Then suddenly, from healing, Nuclear has become synonymous with immediate and generalized death. So it could also happen for the IA. If the nuclear power risks going to harm the body, The ia risks to harm the mind and intellect, therefore the spirit. Let's make a sapiential use. Rediscover, as they said above, A wisdom of the heart that is a contemplative gaze of reality, able to taste, perceive and penetrate the world with the help of grace, the society, The historical era we live to live it with the virtue of faith, hope and charity, through the fruits of the Holy Spirit.

Only with this gaze, The IA will not only be dangerous, But it will become a useful tool, Almost essential to respond quickly to the challenges of our time. An I can never sanctify itself, can never receive grace, But the man who allocates her for good purposes yes. Let's learn to use it well: fearless, without demonizing it, Not like an idol to be worshiped, But as an instrument of improvement. Our imperative will be to use it by not leaving the mind, Human heart and spirit. As they have always have believers, With any artifact tool born from ingenuity. In this way we will help those who will increasingly use the AIs to make a promotion tool e, why not, of help to the path of those looking for God.

Santa Maria Novella in Florence, June 21, 2025

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[1] Berdjaev N., «Man and Machine», in C. Mitcham – R. Mackey (edd.), Philosophy and Technology: Readings in the Philosophical Problems of Technology, The Free Press, New York 1983, 212-213.

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THE DILEMMA OF ARTIFICIAL INTELLIGENCE AND MAN CREATED IN THE IMAGE OF GOD. A REFLECTION STARTING FROM “Old and new“

The risk of generating with AI a danger that affects all humanity in its entirety is great and upon us. As happened in the case of the use of nuclear power in the military field. A development that, perhaps unexpectedly, or perhaps yes, originally had good intentions: think of nuclear medicine for diagnostics through advanced devices. Then suddenly, from healing, nuclear power has become synonymous with immediate and generalized death. The same could happen with AI.

— the pages of thelogica —

 

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Imagine receiving a phone call. On the other end, a kind voice offers the solution to a problem that has been bothering us for a long time, or proposes an essential investment with extremely convincing words, or simply offers us a change in the rate for the telephone service.

Another example: think of an artist who, after years of silence, publishes a new piece of music that moves millions of people. But then, after some time, it happens that it is revealed to us that in both cases, both the voice of the call center that proposed the offers, and the composition of the artist, did not come from a human being, but from a software capable of imitating him perfectly. Perhaps, without knowing it, we have already interacted with similar creations, so refined that they seem human, since they are no longer just plots of futuristic films, but scenarios that Artificial Intelligence is making increasingly concrete and that question us deeply. At this link you can read the Note of the dicasteries for the Doctrine of the Faith and for Culture and Education on the relationship between artificial intelligence and human intelligence.

Artificial Intelligence (hereafter: AI) is a reality that is rapidly transforming our world, challenging the understanding of the human being and his place in creation. I would therefore like to explore this topic without fear, with that attentive and enlightened gaze that only faith and the Tradition of the Church can offer, seeking to discern the opportunities and challenges that it presents to us. Recently, in January of this year, a Vatican Note on these themes was released by the Dicasteries for the Doctrine of the Faith and for Culture and Education, which bears the emblematic title of Antiqua et Nova and which I would like to recall here. Finally, I would like to offer some personal considerations.

AI: DEFINITION AND RELATIONSHIP WITH MAN

According to the Nota “Old and new”, AI took its first steps over half a century ago, with the ambitious goal of creating machines capable of performing actions that, if done by a human being, we would consider intelligent. Initially, forms of so-called “narrow” AI were developed, specializing in specific tasks, such as analyzing huge amounts of data or discovering new avenues of research. These technologies can now imitate, and in some cases replace, humans in some cognitive processes. Think of the analysis of complex information, logical reasoning applied to defined problems, the interpretation of images or facial recognition. It is important to understand, however, that the perspective from which AI is born and operates is eminently functional: it is designed to solve specific problems where intelligent human behavior offers the model.

After this initial phase, given the unstoppable progress it is having, we can already ask ourselves some questions, as a reflection, on the relationship between the intelligent machine and the idea, coming from Christian Revelation, that man is the image of God, “imago Dei”, and therefore intelligent. What difference exists, therefore, between man, as conceived by Revelation, and you have? What ethical problems underlie the use of AI, especially when this has an impact on the life of living beings and on creation?

Human intelligence, for us Christians, is much more than a simple ability to calculate or solve problems. It is a characteristic reflection of being the man, in the image of God “imago Dei” (Gen 1:26). In fact, it is rooted in the whole person, an inseparable union of soul and body. Human intelligence manifests itself through rationality, but also through corporeality, that is, its intrinsic capacity to enter into a relationship with God, with people and with creation; and it has its own profound connection with the search for truth and goodness. Human intelligence therefore involves the totality of our being: the spiritual part, the cognitive world, the physical, corporeal and relational reality. AI, however sophisticated and well-engineered, on the contrary has intrinsic limits. It operates mainly in the logical-computational field. It lacks authentic moral discernment and is not capable of generating true relationships, those that nourish the spirit. Consequently, it lacks that constitutive openness to good and truth that characterizes the human being. AI can simulate reasoning, it can offer valuable assistance, but it does not learn through lived, bodily experience, and it does not possess interpretative understanding, that wisdom that comes from the heart and the intellect united.

ETHICAL AND ANTHROPOLOGICAL IMPLICATIONS: HUMAN DIGNITY AS A LIGHTHOUSE

Faced with the inexorable development of AI, the Church calls upon an indispensable guiding principle: the promotion of the dignity of every human being and accompaniment towards the fullness of his or her vocation. This is the fundamental criterion of discernment for every technological application: integral human development, from which great responsibilities ensue. The human being, as a moral agent, is always responsible for AI. Those who program it are responsible for its activation and its internal logic; likewise, those who use it are responsible for the purposes and methods of its use. We must never delegate moral judgment or fundamental decisions that affect the life and destiny of people to a machine. Profound prudence is required, so that AI is always at the service of man and his dignity and never the other way around. There is, in fact, the risk of a “functionalization” of intelligence itself. If we reduce it to mere calculation, we end up having a reductive vision of man too, considering him only for his efficiency or usefulness, forgetting the deeper dimensions of his existence. We should also avoid the “anthropomorphization” of AI, that is, trying to represent it as if it were a person; a risk that could especially be incurred by young people or the most fragile people. Doing so, especially for manipulative or fraudulent purposes, constitutes a serious ethical failing, as it can induce utilitarian patterns of interaction and impoverish the perception of authentic human relationships, such as that between student and teacher.

THE APPLICATION OF AI IN DIFFERENT SECTORS AND RELATED SPECIFIC QUESTIONS

The note “Old and new” highlights some fields of application of AI in the different sectors of daily and cultural life and the relationship that this has with ethics. For example, in Healthcare, AI offers immense potential. More precise diagnoses, development of new treatments, facilitation of access to care. However, the risk is that the machine will excessively intervene in the relationship between patient and healthcare professional, which is a cornerstone of care. The loneliness of the patient could worsen. It would be good for therapeutic decisions to always remain in the hands of people. There is also the danger that AI will amplify inequalities, favoring a “medicine for the rich”, for those who, having the means, can afford it, to the detriment of universal access to care. Another field of application is Education. Here AI can be a precious resource, improving access to education and offering personalized support, especially in contexts poor in resources. But it cannot completely replace the living relationship between teacher and student, which is fundamental for the integral growth of the person. An excessive or exclusive use of AI can generate dependency or atrophy the ability to learn and act autonomously. Some tools, instead of stimulating critical thinking, could even provide prepackaged answers. The goal should always be to promote the ability to think for oneself.

In the area of ​​information, on the one hand, AI can help understand complex facts and seek the truth, on the other hand, there is the possibility that false but extremely realistic content, the so-called deep fakes, may be produced. The use of such tools to deceive or harm is a serious ethical violation that distorts our relationship with reality. Producers and users of AI have the responsibility to ensure the truthfulness of information and to avoid the dissemination of material that is harmful to dignity.

Linked to the topic of information is also that of privacy, due to the fact that we must always keep in mind that human beings are relational beings, and our digital data are an expression of this nature. Privacy is aimed at protecting the intimate spaces of life and guaranteeing freedom. AI, capable of detecting thought patterns and behavior from a few data, makes this protection even more urgent. The use of AI aimed at indiscriminate control, exploitation, limitation of freedom or the advantage of a few to the detriment of many is not justifiable. We must resist the temptation to identify the person as a simple set of data, as happens, for example, in social scoring practices.

AI has shown promising applications in the field of stewardship and protection of creation. It could help us improve our relationship with the environment, for example in managing extreme weather events. However, current AI models and the necessary hardware require enormous amounts of energy and water, thus contributing to environmental impact. Large language models, in particular, require considerable computing power and data storage infrastructure. The solution, as the Encyclical “Laudato yes’ ” reminds us, lies not only in technology, but in a change of the human heart.

In the context of military and warfare, the analytical capabilities of AI could, in theory, help in the pursuit of peace. However, the use of AI in these areas, especially in the context of lethal autonomous weapon systems (LAWS), is extremely problematic. These machines lack the human capacity for moral judgment and raise very serious ethical questions. The development of AI-based weaponry must be subjected to the strictest ethical scrutiny, with full respect for human dignity and the sanctity of life. Finally, in the delicate and fragile sector of the economy and in work, AI can certainly increase productivity by taking on repetitive tasks. But the growing dependence on digital technology in the economy risks impoverishing the diversity of local communities. In the world of work, there is a danger that workers will be forced to adapt to the dehumanizing rhythms of machines and that work itself will lose its intrinsic value. Efficiency gained at the expense of humanity is too high a price to pay. AI must assist, not replace, human judgment; It must not degrade creativity, nor reduce workers to mere cogs in a system.

IS THERE A RELATIONSHIP BETWEEN AI AND THE PERSONAL RELATIONSHIP WITH GOD?

A final, but no less important reflection concerns the relationship between AI and our spiritual dimension. In a society that tends to distance itself from the bond with the transcendent, the temptation may arise to turn to AI, especially to its most advanced and futuristic forms, such as Artificial General Intelligence (AGI), in search of ultimate answers, of a sense of fullness that, in truth, should for a believer find authentic satisfaction only in communion with God. The presumption of being able to replace God with a work of our hands is, and always will be, a form of idolatry. Artificial Intelligence is a product of human ingenuity, an imprint of our creativity. But it does not have a heart, it does not have a soul, and it will never be able to replace the living and personal relationship that every man is called to have with his Creator.

FOR AN AI AT THE SERVICE OF THE COMMON GOOD

Christian reflection on Artificial Intelligence integrates technology within a broader and deeper vision of human nature, its vocation and God’s loving plan. AI is a powerful tool, rich in beneficial potential but also carrying significant risks. The key to its ethical and wise use lies, first of all, in the clear distinction between human and artificial intelligence, in the awareness of the intrinsic limits of the latter and, above all, in the constant assumption of moral responsibility by the man who designs, develops and uses it. Human dignity must remain the supreme criterion for evaluating every application of AI. It is essential to avoid confusing the machine with the person and to ensure that AI does not become an instrument of control, inequality, disinformation or the replacement of authentic human relationships and our relationship with reality and with God. Prudence and moral discernment, enlightened by the perennial principles of the Social Doctrine of the Church, are essential to ensure that Artificial Intelligence truly contributes to integral human progress and the common good. Like any other technology, AI can also be part of a conscious and responsible response to humanity’s vocation to do good and to protect the world that has been entrusted to us. Let this be our commitment: to guide the development and use of Artificial Intelligence with wisdom, responsibility and heart, so that it may truly be at the service of every man and of all man.

TECHNOLOGICAL PROGRESS, HUMAN RESPONSIBILITY AND THE SEARCH FOR TRUE WISDOM

“Old and new” emphasizes that the unstoppable advance of technology, especially AI, presents humanity with crucial challenges that question its conscience, its values ​​and its very concept of progress. As the Holy Father Francis has emphasized, there is a pressing urgency for the development of responsibility, values ​​and conscience to proceed hand in hand with the increase in the possibilities offered by technology. In fact, as the power available to man increases, his individual and collective responsibility also expands proportionally. In this context, the essential question that resonates forcefully is whether, through this progress, the human being becomes truly better: more spiritually mature, more aware of the intrinsic dignity of his humanity, more responsible in his choices, more open to others, especially those most in need and vulnerable, and more inclined to offer help and solidarity. This fundamental question must guide every reflection and action regarding new technologies.

A critical capacity towards individual technological applications, analyzing them in their specific contexts, therefore becomes crucial. As we have said several times, the goal of such discernment is to determine whether they actually promote human dignity, the fullness of the vocation of each person and the common good of the entire human family. The effects of the different applications of AI, as with many other technologies, may not be immediately predictable in their initial phases. As these applications and their impact on society become clearer, it is imperative that feedback and adjustment mechanisms are activated at all levels, from individual users to families, from civil society to businesses, from government institutions to international organizations. Each actor, according to the principle of subsidiarity and within the scope of their own competences, is called to commit to ensuring that the use of AI is always oriented to the good of all.

A critical capacity towards individual technological applications, analyzing them in their specific contexts, therefore becomes crucial. As we have said several times, the goal of such discernment is to determine whether they actually promote human dignity, the fullness of the vocation of each person and the common good of the entire human family. The effects of the different applications of AI, as with many other technologies, may not be immediately predictable in their initial phases. As these applications and their impact on society become clearer, it is imperative that feedback and adjustment mechanisms are activated at all levels, from individual users to families, from civil society to businesses, from government institutions to international organizations. Each actor, according to the principle of subsidiarity and within the scope of their own competences, is called to commit to ensuring that the use of AI is always oriented to the good of all.

The emergence of AI on the world stage also launches a pressing call to renew the valorization of all that is authentically human. As the writer Georges Bernanos acutely observed, the real danger lies not so much in the proliferation of machines, but in the growing number of people accustomed, from a young age, to desiring only what machines can offer. This insight remains of pressing relevance: rapid digitalization carries the risk of “digital reductionism”, a tendency to set aside, forget or consider irrelevant all those human experiences that cannot be quantified or translated into formal and calculable terms. It is essential, instead, that AI be used as a complementary tool to human intelligence, without ever claiming to replace its richness, complexity and intuition. Cultivating those aspects of human life that transcend mere calculation is of crucial importance to preserve an “authentic humanity”, that profound dimension that, like a thin mist, seems almost imperceptibly to inhabit and resist even in the heart of technological civilization.

Faced with the vast extent of knowledge accessible today, which would have amazed past generations, it is essential to take a further step: to go beyond the simple accumulation of data to strive to achieve true wisdom. Without this step, scientific and technological progress risks remaining humanly and spiritually sterile.

This wisdom, defined by Holy Father Francis as “wisdom of the heart,” is the gift that humanity most desperately needs to address the profound questions and complex ethical challenges posed by AI. Only by equipping ourselves with a spiritual gaze, only by recovering this wisdom that flows from the heart, can we read and interpret with depth the novelties of our time. It is a virtue that allows us to weave together the whole and the parts, decisions and their consequences, in the long term. Humanity cannot expect to receive this wisdom from machines; en, as the Scriptures teach, allows itself to be found by those who seek it with a sincere heart, reveals itself to those who love it, anticipates those who desire it and actively seeks out those who are worthy of it. In a world increasingly shaped by AI, we have a vital need for the grace of the Holy Spirit, which allows us to see things with the eyes of God, to understand profound connections, situations, events and to discover their ultimate meaning. The measure of people’s perfection, in fact, is not given by the amount of data and knowledge they can accumulate, but by their degree of charity. Consequently, the way in which AI is adopted and used to include the least, the weakest and neediest brothers and sisters, becomes the revealing measure of our own humanity. This wisdom, rooted in love, can illuminate and guide a use of technology that is authentically centered on the human being. Such an approach can help promote the common good, care for the “common home”, advance the search for truth, support integral human development and foster solidarity and universal brotherhood, ultimately orienting humanity towards its ultimate end: happy and full communion with God.

In this perspective, believers are called to act as responsible agents, capable of using this technology to promote an authentic vision of the human person and society. This starts from an understanding of technological progress not as an end in itself, but as part of God’s provident plan for creation: an activity that humanity is called to orient and order towards the Paschal Mystery of Jesus Christ, in the constant and tireless search for the True and the Good.

CONCLUSIONS

The risk of generating with AI a danger that affects all humanity in its entirety is great and upon us. As happened in the case of the use of nuclear power in the military field. A development that, perhaps unexpectedly, or perhaps yes, originally had good intentions: think of nuclear medicine for diagnostics through advanced devices. Then suddenly, from healing, nuclear power has become synonymous with immediate and generalized death. The same could happen with AI. If nuclear power risks harming the body, AI risks harming the mind and the intellect, therefore the spirit. Let’s make it its own wisdom. Rediscover, as was said above, a wisdom of the heart that is a contemplative gaze on reality, capable of tasting, perceiving and penetrating with the help of grace the world, society, the historical era in which we live to live it with the virtue of faith, hope and charity, through the fruits of the Holy Spirit.

Only with this view, AI will not only not be dangerous, but will become a useful tool, almost essential to quickly respond to the challenges of our time. An AI can never sanctify itself, it can never receive grace, but the man who uses it for good purposes can. Let us learn to use it well: without fear, without demonizing it, not as an idol to be worshipped, but as a tool for improvement. Our imperative will be to use it without neglecting the human mind, heart and spirit. As believers have always done, with any artificial tool born of ingenuity. In this way we will help those who will increasingly use AI to make it a tool for promotion and, why not, for help on the path of those who seek God.

Santa Maria Novella in Florence, June 21, 2025

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