From Rerum Novarum to artificial intelligence The signs and symbols of Leo XIV

On the evening of May 10, Pope Leo XIV visited the Shrine of the Mother of Good Counsel in Genazzano, not far from Rome. With this visit, the Roman Pontiff once again demonstrated the importance he places on the spiritual legacy and deeds of Pope Leo XIII, in whose honour he adopted the papal name Leo XIV. After all, it was Leo XIII himself who had elevated the church in Genazzano.

Given that the choice of a papal name is a symbolic act, many have viewed the new head of the Roman Catholic Church as an ideological successor to Pope Leo XIII, who issued the famous 1891 encyclical Rerum Novarum ("Rights and Duties of Capital and Labour"), widely regarded as having laid the foundation for the Church’s modern social teaching. In this context, it is noted that the current leader of the world’s Catholics seemingly sees his mission as implementing the Church’s social doctrine—through both ecclesiastical and state means—in addressing “the problems of inequality, conflict, and the environmental crisis.”

In order to gain a more nuanced understanding of the future course of Pope Leo XIV—or at the very least, his intentions—it seems appropriate to revisit certain key passages from the encyclical Rerum Novarum.

The document begins by acknowledging that, amid the growing spread of revolutionary ideas driven by industrialisation, the relations between workers and employers are undergoing profound change. One of the clearest manifestations of this shift is the coexistence of immense wealth in the hands of a few individuals alongside widespread poverty among the masses.

In parallel with this, a general decline in morality is taking place. As a result, “a small number of very rich men have been able to lay upon the teeming masses of the labouring poor a yoke little better than that of slavery itself.” Therefore, the text asserts, some remedy must be found for the evils and miseries which press so heavily at this moment on the large majority of the very poor.

At the same time, however, the encyclical did not endorse socialist calls for the abolition of private property, arguing that one cannot rob lawful owners because “every man has by nature the right to possess property as his own.”

What the encyclical did urge, instead, was a recognition of where the remedy must be sought in order to ease the condition of the masses. In particular, it emphasised how religion teaches the wealthy that workers are not their slaves, and therefore it is a primary duty of the rich to give each what is due in justice.

In other words, “whoever has received from the divine bounty a large share of temporal blessings” is also obliged to use them, in cooperation with “divine bounty”, for the benefit of others.

At the same time, the structure of the state and the nature of its governance should aim at promoting public prosperity and private well-being. This is fostered by morality, orderly family life, respect for religion and justice, moderation, fair distribution of public burdens, and progress in knowledge, industry, and agriculture. In harmony with this, the goal of society must be the betterment of the human person, whereby the highest good of a society is expressed through virtue.

For example, if a family is in such dire straits that it is utterly unable to support itself, it is just for society to extend the necessary assistance, since every family is a part of the state.

In this context, the encyclical even spoke favourably of trade unions. Yet in its final tone, while affirming the need for the state to act through laws and for citizens not to forget their duties toward one another, it ultimately underscored the necessity of a return to true Christianity—without which all plans and proposals, even by the wisest of men, will prove ineffective and unfit for purpose.

It is fair to say that if one approaches the excerpts from Rerum Novarum—the encyclical presented to the world at the end of the 19th century by Pope Leo XIII—from the standpoint that the current head of the Vatican positions himself as a successor to that legacy (or at least as a proponent of the ideas expressed in 1891), then a clear doctrinal foundation for the forthcoming actions of Pope Leo XIV begins to emerge.

This notion is reinforced by the testimony of Cardinal László Német of Serbia, who stated that Pope Leo XIV, when asked about his choice of papal name, emphasised: “If in the time of Leo XIII the world was confronted with the Industrial Revolution, today humanity is undergoing a digital one.” In a parallel to that earlier era, the present moment is marked by “a crisis in employment, as new technologies reduce the need for human labour.”

Moreover, the Pope revealed that he draws inspiration from Rerum Novarum, which he described as “a response to the social questions and challenges of its time.” Likewise, today, “the Church is once again called to affirm the dignity of labour, justice, and human rights in the face of a new industrial revolution and the rise of artificial intelligence.”

Thus, on the one hand, the new head of the Roman Catholic Church is effectively advocating for the functioning of what is now commonly referred to as inclusive capitalism—a form of capitalism “with a human face.” In this model, the wealthy, enjoying the material blessings granted to them by God, are expected to share with the poor, thereby fostering social unity within society.

On the other hand, Pope Leo XIV underscores the roles of both the state and religion in implementing this vision. The state, he asserts, must uphold justice by ensuring that all segments of the population abide by laws and social norms, interpreted through the lens of traditional values.

As for the “mission of the Church,” Pope Leo XIV articulated it during his first public Mass the day after his election. He stated that this mission lies in “bringing the Gospel to places where believers are mocked and scorned, where life’s meaning is vanishing, where mercy is dying, dignity is crumbling, and the family is falling apart.”

In this light, it seems anything but coincidental that in his first Urbi et Orbi blessing, Pope Leo XIV called on humanity to “help one another build bridges—through dialogue, through encounter, united together as one people, always abiding in peace.” He followed this appeal with a broader message “for peace throughout the world.”

On May 11, while addressing pilgrims, Pope Leo XIV reiterated the call of his predecessor, Pope Francis, who had repeatedly implored world leaders: “Never again war!” Echoing this, Leo XIV urged that “everything possible be done to achieve a genuine, just, and lasting peace” in Ukraine. At the same time, he expressed “deep sorrow over what is happening in the Gaza Strip,” calling for an “immediate ceasefire,” humanitarian aid for the “exhausted civilian population,” and the release of all hostages.

He also welcomed the ceasefire between India and Pakistan, noting that these conflicts were “but a few among the many taking place across the world.” Once again, the Pope reaffirmed his call for peace across the globe.

Surely, no commentary is needed on the above. All that remains is to wish the new Pope the support of the Almighty in all his righteous endeavours.