Predstavljen hrvatski prijevod prve enciklike pape Lava XIV.

The first encyclical of Pope Francis, titled Magnifica Humanitas ("Veličanstveno čovještvo"), has been officially presented in Croatian translation. The encyclical was published on May 25th and signed by the Pope on Friday, May 15th, marking the 135th anniversary of the issuance of Pope Leo XIII's encyclical Rerum Novarum. This new document comes as part of the Church’s ongoing engagement with social issues, continuing a tradition that began over a century ago with Rerum Novarum, which addressed labor rights and the dignity of workers.

During the presentation of the book containing the encyclical, Bishop Đuro Hranić, president of the Commission Iustitia et Pax of the Croatian Bishops' Conference (HBK) and chairman of the Board of Directors of the HBK Center for Promoting Social Science within the Church, emphasized that Magnifica Humanitas is a social encyclical. He noted that while some might mistakenly believe the encyclical focuses solely on artificial intelligence, this characterization is imprecise and incomplete.

According to Hranić, the subtitle of the encyclical clearly indicates its focus: preserving the dignity of the human person, their worth, and their central role in the created world during the era of artificial intelligence, digitization, and robotics. He pointed out that over the past 135 years, more than 45 social documents have been issued by the Church, forming a legacy of wisdom that provides principles for reflection, criteria for judgment, and guidelines for addressing ever-new questions facing humanity, including those related to AI, digitization, and robotics today.

Bishop Hranić acknowledged the power of artificial intelligence and the unprecedented scope of its development, describing them as representing a completely new epoch and opening up new questions that the Church wishes and must answer in contemporary times. While he recognized the technological advancements that have significantly improved living conditions throughout history, he warned that new technologies are not neutral realities. He explained that artificial intelligence takes on characteristics shaped by those who design, program, regulate, fund, and control it, thereby becoming a form of power held by individuals and corporations.

He further stated that the power of AI, which influences human habits, desires, and expectations, does not allow for naive enthusiasm but also should not fuel fears that could hinder further technological progress. His message underscores the need for a balanced approach toward embracing innovation without losing sight of ethical considerations.

Stjepan Baloban, head of the Center for Promoting Social Science within the Church at the HBK, highlighted that in many interpretations and commentaries on the encyclical—both in secular and religious media and among theologians—the emphasis has often been placed on artificial intelligence without connecting it to the Church's social teaching. According to Baloban, the first two foundational chapters of the encyclical are frequently overlooked, with attention shifting directly to the third chapter about AI. He explained that the encyclical defines the Church's social science as a living reality engaged in dialogue with history, cultures, and sciences, while preserving the core of unchanging truth. Pope Francis calls for applying these principles to preserve the dignity of the human person in the age of artificial intelligence.

Baloban noted that Pope Francis does not use conventional language when discussing the advantages and dangers of AI. Instead, he speaks using the Church's social discourse, which simultaneously shapes and invites dialogue on critical issues of today from a perspective of shared discussion and essential questions.

Odilon Singbo, a regular professor at the Catholic University of Croatia, views the encyclical as a thoughtful and courageous response by the Church to one of the most significant questions of our time: how to preserve human dignity in the age of artificial intelligence. He emphasizes that the most important message of the third chapter, “Technology and Domination,” is that artificial intelligence is neither morally neutral nor can it be considered such. The document argues that every technical tool embodies choices, worldview, and priorities of its designers. Singbo raises a philosophical-theological question that still requires further consideration: If technology ceases to be neutral, can we continue referring to it as a tool, or must we find new expressions to describe its content and dynamics?

Singbo believes that in this perspective, the technical aspects of AI challenge traditional understandings and require a reevaluation of how society conceptualizes and interacts with emerging technologies. The encyclical thus serves as both a warning and a call to action, urging a deeper reflection on the implications of AI on human dignity and societal values.