As the United States and China vie for primacy in the field of artificial intelligence, the Vatican today issued a wide-ranging reflection, called a “Note,” on “the relationship between Artificial Intelligence and Human Intelligence” that addresses “the anthropological and ethical challenges raised by AI” and warns against “creating a substitute for God.”
Known by its Latin title, “Antiqua et Nova” from the opening words of the text—“with wisdom both ancient [antiqua] and new [nova]”—the 30-page document said that “there is broad consensus that AI marks a new and significant phase in humanity’s engagement with technology, placing it at the heart of what Pope Francis has described as an ‘epochal change.’”
It noted that “[A.I.’s] impact is felt globally and in a wide range of areas, including interpersonal relationships, education, work, art, healthcare, law, warfare, and international relations.”
“As AI advances rapidly toward even greater achievements,” the note said, “it is critically important to consider its anthropological and ethical implications. This involves not only mitigating risks and preventing harm but also ensuring that its applications are used to promote human progress and the common good.”
The document is the result of a joint effort by the Dicastery for the Doctrine of the Faith, headed by the Argentine cardinal Víctor Manuel Fernández, and the Dicastery for Culture and Education, led by the Portuguese cardinal José Tolentino de Mendonça.
The text was approved by Pope Francis on Jan. 14, and released today in Italian, Spanish and English. While breaking little new ground, it brings together in one document of 117 paragraphs relevant input from the early and more recent Christian tradition, as well as from the Second Vatican Council and the magisterial teachings of Popes Paul VI, John Paul II and Benedict XVI. It draws especially on the teachings of Pope Francis, who has given great attention to A.I. throughout his pontificate and delivered the keynote address on the subject to the G7 meeting in southern Italy, on June 14, 2024.
The Vatican said it is offering these anthropological and ethical reflections to contribute to the ongoing global debate concerning A.I. and to assist those entrusted with transmitting the faith—including parents, teachers, pastors and bishops.
Human intelligence vs. artificial intelligence
The text begins “by distinguishing between concepts of intelligence in AI and in human intelligence.”
It recalled how the concept of “intelligence” in A.I. has evolved over time and that “a significant milestone occurred in 1956 when the American computer scientist John McCarthy organized a summer workshop at Dartmouth University to explore the problem of ‘Artificial Intelligence,’ which he defined as ‘that of making a machine behave in ways that would be called intelligent if a human were so behaving.’ That workshop launched a research program focused on designing machines capable of performing tasks typically associated with the human intellect and intelligent behavior.”
Since then, it said, “AI research has advanced rapidly,” and, as a result, “many tasks once managed exclusively by humans are now entrusted to AI” and “many researchers aspire to develop what is known as ‘Artificial General Intelligence’ (AGI)—a single system capable of operating across all cognitive domains and performing any task within the scope of human intelligence.” Commenting on this, the Vatican noted that underlying this project “is the implicit assumption that the term ‘intelligence’ can be used in the same way to refer to both human intelligence and AI.” But, it remarked, “In the case of humans, intelligence is a faculty that pertains to the person in his or her entirety, whereas in the context of AI, ‘intelligence’ is understood functionally.”
“Although advanced AI systems can ‘learn’ through processes such as machine learning,” the Vatican said, “this sort of training is fundamentally different from the developmental growth of human intelligence, which is shaped by embodied experiences, including sensory input, emotional responses, social interactions, and the unique context of each moment.” Moreover, “AI cannot currently replicate moral discernment or the ability to establish authentic relationships.”
Ethical development of A.I.
Part IV of the Vatican document is devoted to “the role of ethics in guiding the development and use of AI.” It acknowledged that while technology has “remedied countless evils…not all technological advancements in themselves represent genuine human progress.” It restated the church’s opposition “to those applications [of technology] that threaten the sanctity of life or the dignity of the human person.” Like any human endeavor, it said, “technological development must be directed to serve the human person and contribute to the pursuit of greater justice, more extensive fraternity, and a more humane order of social relations.”
The Vatican, which has hosted several meetings on A.I. over the past decade, reported that “concerns about the ethical implications of technological development are shared not only within the church but also among many scientists, technologists, and professional associations, who increasingly call for ethical reflection to guide this development responsibly.”
It recalled that Pope Francis told the G7: “Technological products reflect the worldview of their developers, owners, users, and regulators, and have the power to ‘shape the world and engage consciences on the level of values.’… Therefore, the ends and the means used in a given application of AI, as well as the overall vision it incorporates, must all be evaluated to ensure they respect human dignity and promote the common good.”
Social impacts of A.I.
Part V of the text deals with a number of specific questions, starting with A.I. and society. It recognized that “while AI holds many possibilities for promoting the good, it can also hinder or even counter human development and the common good.” It recalled that Pope Francis said: “[E]vidence to date suggests that digital technologies have increased inequality in our world. Not just differences in material wealth, which are also significant, but also differences in access to political and social influence” as well as “creating new forms of poverty.”
In this context, the Vatican document said that “the concentration of the power over mainstream AI applications in the hands of a few powerful companies raises significant ethical concerns.” It said, “Such entities, motivated by their own interests, possess the capacity to exercise forms of control as subtle as they are invasive, creating mechanisms for the manipulation of consciences and of the democratic process.”
The Vatican also warned that A.I. could further isolate people or “hinder a true encounter with reality.” Speaking of A.I., the economy and labor, the Vatican noted that A.I. is being increasingly integrated into economic and financial systems and warned that a few “large corporations” may stand to profit from A.I. more than “the businesses that use it.” It added that “while AI promises to boost productivity by taking over mundane tasks, it frequently forces workers to adapt to the speed and demands of machines rather than machines being designed to support those who work.”
In a section devoted to A.I. and health care, the Vatican acknowledged that while A.I. holds “immense potential in a variety of applications” in medicine, it should “enhance” but not “replace the relationship between patients and healthcare providers.”
Similarly, speaking of A.I. and education, the Vatican emphasized “that the physical presence of a teacher creates a relational dynamic that AI cannot replicate.” At the same time, it said, “AI presents both opportunities and challenges. If used in a prudent manner, within the context of an existing teacher-student relationship and ordered to the authentic goals of education, AI can become a valuable educational source.”
The Vatican also acknowledged the danger of A.I.-generated misinformation and deepfakes, warning that these could “gradually undermine the foundations of society” by “fueling political polarization and social unrest.” It called for “careful regulation” of A.I.-generated media.
Speaking to one of the most common criticisms of A.I., the amount of energy and water it requires and its significant contributions to CO2 levels, the Vatican said, “It is vital to develop sustainable solutions that reduce their impact on our common home.” It also listed some ways that A.I. could be used to protect the environment, including by supporting sustainable agriculture, optimizing energy usage, and providing early warning systems for public health emergencies.
The document next focused on A.I. and warfare. It recalled Pope Francis’ words in the 2024 Message for the World Day of Peace that “the ability to conduct military operations through remote control systems has led to a lessened perception of the devastation caused by those weapon systems and the burden of responsibility for their use, resulting in an even more cold and detached approach to the immense tragedy of war.”
The last topic raised by the Vatican document related to A.I. and humanity’s relationship with God. Here it stated that “the presumption of substituting God for an artifact of human making is idolatry, a practice Scripture explicitly warns against (e.g., Ex. 20:4; 32:1-5; 34:17). Moreover, AI may prove even more seductive than traditional idols for, unlike idols that ‘have mouths but do not speak; eyes, but do not see; ears, but do not hear’ (Ps. 115:5-6), AI can ‘speak,’ or at least gives the illusion of doing so (cf. Rev. 13:15).”
It concluded:
It is vital to remember that AI is but a pale reflection of humanity—it is crafted by human minds, trained on human-generated material, responsive to human input, and sustained through human labor. AI cannot possess many of the capabilities specific to human life, and it is also fallible. By turning to AI as a perceived ‘Other’ greater than itself, with which to share existence and responsibilities, humanity risks creating a substitute for God. However, it is not AI that is ultimately deified and worshipped, but humanity itself—which, in this way, becomes enslaved to its own work.
